The Essence of Christianity. Feuerbach Ludwig

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СКАЧАТЬ by the understanding, which reflects on religion, and which while defending them yet before its own tribunal denies them. But to the religious sentiment God is a real Father, real Love and Mercy; for to it he is a real, living, personal being, and therefore his attributes are also living and personal. Nay, the definitions which are the most sufficing to the religious sentiment are precisely those which give the most offence to the understanding, and which in the process of reflection on religion it denies. Religion is essentially emotion; hence, objectively also, emotion is to it necessarily of a divine nature. Even anger appears to it an emotion not unworthy of God, provided only there be a religious motive at the foundation of this anger.

      But here it is also essential to observe, and this phenomenon is an extremely remarkable one, characterising the very core of religion, that in proportion as the divine subject is in reality human, the greater is the apparent difference between God and man; that is, the more, by reflection on religion, by theology, is the identity of the divine and human denied, and the human, considered as such, is depreciated.14 The reason of this is, that as what is positive in the conception of the divine being can only be human, the conception of man, as an object of consciousness, can only be negative. To enrich God, man must become poor; that God may be all, man must be nothing. But he desires to be nothing in himself, because what he takes from himself is not lost to him, since it is preserved in God. Man has his being in God; why then should he have it in himself? Where is the necessity of positing the same thing twice, of having it twice? What man withdraws from himself, what he renounces in himself, he only enjoys in an incomparably higher and fuller measure in God.

      The monks made a vow of chastity to God; they mortified the sexual passion in themselves, but therefore they had in heaven, in the Virgin Mary, the image of woman – an image of love. They could the more easily dispense with real woman in proportion as an ideal woman was an object of love to them. The greater the importance they attached to the denial of sensuality, the greater the importance of the heavenly virgin for them: she was to them in the place of Christ, in the stead of God. The more the sensual tendencies are renounced, the more sensual is the God to whom they are sacrificed. For whatever is made an offering to God has an especial value attached to it; in it God is supposed to have especial pleasure. That which is the highest in the estimation of man is naturally the highest in the estimation of his God; what pleases man pleases God also. The Hebrews did not offer to Jehovah unclean, ill-conditioned animals; on the contrary, those which they most highly prized, which they themselves ate, were also the food of God (Cibus Dei, Lev. iii. 2). Wherever, therefore, the denial of the sensual delights is made a special offering, a sacrifice well-pleasing to God, there the highest value is attached to the senses, and the sensuality which has been renounced is unconsciously restored, in the fact that God takes the place of the material delights which have been renounced. The nun weds herself to God; she has a heavenly bridegroom, the monk a heavenly bride. But the heavenly virgin is only a sensible presentation of a general truth, having relation to the essence of religion. Man denies as to himself only what he attributes to God. Religion abstracts from man, from the world; but it can only abstract from the limitations, from the phenomena; in short, from the negative, not from the essence, the positive, of the world and humanity: hence, in the very abstraction and negation it must recover that from which it abstracts, or believes itself to abstract. And thus, in reality, whatever religion consciously denies – always supposing that what is denied by it is something essential, true, and consequently incapable of being ultimately denied – it unconsciously restores in God. Thus, in religion man denies his reason; of himself he knows nothing of God, his thoughts are only worldly, earthly; he can only believe what God reveals to him. But on this account the thoughts of God are human, earthly thoughts: like man, he has plans in his mind, he accommodates himself to circumstances and grades of intelligence, like a tutor with his pupils; he calculates closely the effect of his gifts and revelations; he observes man in all his doings; he knows all things, even the most earthly, the commonest, the most trivial. In brief, man in relation to God denies his own knowledge, his own thoughts, that he may place them in God. Man gives up his personality; but in return, God, the Almighty, infinite, unlimited being, is a person; he denies human dignity, the human ego; but in return God is to him a selfish, egoistical being, who in all things seeks only himself, his own honour, his own ends; he represents God as simply seeking the satisfaction of his own selfishness, while yet he frowns on that of every other being; his God is the very luxury of egoism.15 Religion further denies goodness as a quality of human nature; man is wicked, corrupt, incapable of good; but, on the other hand, God is only good – the Good Being. Man’s nature demands as an object goodness, personified as God; but is it not hereby declared that goodness is an essential tendency of man? If my heart is wicked, my understanding perverted, how can I perceive and feel the holy to be holy, the good to be good? Could I perceive the beauty of a fine picture if my mind were æsthetically an absolute piece of perversion? Though I may not be a painter, though I may not have the power of producing what is beautiful myself, I must yet have æsthetic feeling, æsthetic comprehension, since I perceive the beauty that is presented to me externally. Either goodness does not exist at all for man, or, if it does exist, therein is revealed to the individual man the holiness and goodness of human nature. That which is absolutely opposed to my nature, to which I am united by no bond of sympathy, is not even conceivable or perceptible by me. The holy is in opposition to me only as regards the modifications of my personality, but as regards my fundamental nature it is in unity with me. The holy is a reproach to my sinfulness; in it I recognise myself as a sinner; but in so doing, while I blame myself, I acknowledge what I am not, but ought to be, and what, for that very reason, I, according to my destination, can be; for an “ought” which has no corresponding capability does not affect me, is a ludicrous chimæra without any true relation to my mental constitution. But when I acknowledge goodness as my destination, as my law, I acknowledge it, whether consciously or unconsciously, as my own nature. Another nature than my own, one different in quality, cannot touch me. I can perceive sin as sin, only when I perceive it to be a contradiction of myself with myself – that is, of my personality with my fundamental nature. As a contradiction of the absolute, considered as another being, the feeling of sin is inexplicable, unmeaning.

      The distinction between Augustinianism and Pelagianism consists only in this, that the former expresses after the manner of religion what the latter expresses after the manner of Rationalism. Both say the same thing, both vindicate the goodness of man; but Pelagianism does it directly, in a rationalistic and moral form; Augustinianism indirectly, in a mystical, that is, a religious form.16 For that which is given to man’s God is in truth given to man himself; what a man declares concerning God, he in truth declares concerning himself. Augustinianism would be a truth, and a truth opposed to Pelagianism, only if man had the devil for his God, and, with the consciousness that he was the devil, honoured, reverenced, and worshipped him as the highest being. But so long as man adores a good being as his God, so long does he contemplate in God the goodness of his own nature.

      As with the doctrine of the radical corruption of human nature, so is it with the identical doctrine, that man can do nothing good, i. e., in truth, nothing of himself – by his own strength. For the denial of human strength and spontaneous moral activity to be true, the moral activity of God must also be denied; and we must say, with the Oriental nihilist or pantheist: the Divine being is absolutely without will or action, indifferent, knowing nothing of the discrimination between evil and good. But he who defines God as an active being, and not only so, but as morally active and morally critical, – as a being who loves, works, and rewards good, punishes, rejects, and condemns evil, – he who thus defines God only in appearance denies human activity, in fact, making it the highest, the most real activity. He who makes God act humanly, declares human activity to be divine; he says: A god who is not active, and not morally or humanly active, is no god; and thus he makes the idea of the Godhead dependent on the idea of activity, that is, of human activity, for a higher he knows not.

      Man – this is the mystery of religion – projects his being into objectivity,17 and then again makes himself an object to this projected image of himself thus converted into СКАЧАТЬ