The Essence of Christianity. Feuerbach Ludwig

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28

Predigten etzlicher Lehrer vor und zu Tauleri Zeiten, Hamburg, 1621, p. 81.

29

“That which, in our own judgment, derogates from our self-conceit, humiliates us. Thus the moral law inevitably humiliates every man when he compares with it the sensual tendency of his nature.” – Kant, Kritik der prakt. Vernunft, 4th edition, p. 132.

30

“Omnes peccavimus… Parricide cum lega cæperunt et illis facinus pœna monstravit.” – Seneca. “The law destroys us.” – Luther (Th. xvi. s. 320).

31

“Das Rechtsgefühl der Sinnlichkeit.”

32

“This, my God and Lord, has taken upon him my nature, flesh and blood such as I have, and has been tempted and has suffered in all things like me, but without sin; therefore he can have pity on my weakness. —Hebrews v. Luther (Th. xvi. s. 533). “The deeper we can bring Christ into the flesh the better.” – (Ibid. s. 565.) “God himself, when he is dealt with out of Christ, is a terrible God, for no consolation is found in him, but pure anger and disfavour.” – (Th. xv. s. 298.)

33

“Such descriptions as those in which the Scriptures speak of God as of a man, and ascribe to him all that is human, are very sweet and comforting – namely, that he talks with us as a friend, and of such things as men are wont to talk of with each other; that he rejoices, sorrows, and suffers, like a man, for the sake of the mystery of the future humanity of Christ.” – Luther (Th. ii. p. 334).

34

“Deus homo factus est, ut homo Deus fieret.” – Augustinus (Serm. ad Pop. p. 371, c. 1). In Luther, however (Th. i. p. 334), there is a passage which indicates the true relation. When Moses called man “the image of God, the likeness of God,” he meant, says Luther, obscurely to intimate that “God was to become man.” Thus here the incarnation of God is clearly enough represented as a consequence of the deification of man.

35

It was in this sense that the old uncompromising enthusiastic faith celebrated the Incarnation. “Amor triumphat de Deo,” says St. Bernard. And only in the sense of a real self-renunciation, self-negation of the Godhead, lies the reality, the vis of the Incarnation; although this self-negation is in itself merely a conception of the imagination, for, looked at in broad daylight, God does not negative himself in the Incarnation, but he shows himself as that which he is, as a human being. The fabrications which modern rationalistic orthodoxy and pietistic rationalism have advanced concerning the Incarnation, in opposition to the rapturous conceptions and expressions of ancient faith, do not deserve to be mentioned, still less controverted.

36

“Nos scimus affici Deum misericordia nostri et non solum respicere lacrymas nostras, sed etiam numerare stillulas, sicut scriptum in Psalmo LVI. Filius Dei vere afficitur sensu miseriarum nostrarum.” – Melancthonis et aliorum (Declam. Th. iii. p. 286, p. 450).

37

St. Bernard resorts to a charmingly sophistical play of words: – ”Impassibilis est Deus, sed non incompassibilis, cui proprium est misereri semper et parcere.” – (Sup. Cant. Sermo 26.) As if compassion were not suffering – the suffering of love, it is true, the suffering of the heart. But what does suffer if not thy sympathising heart? No love, no suffering. The material, the source of suffering, is the universal heart, the common bond of all beings.

38

Religion speaks by example. Example is the law of religion. What Christ did is law. Christ suffered for others; therefore, we should do likewise. “Quæ necessitas fuit ut sic exinaniret se, sic humiliaret se, sic abbreviaret se Dominus majestatis; nisi ut vos similiter faciatis?” – Bernardus (in Die nat. Domini). “We ought studiously to consider the example of Christ… That would move us and incite us, so that we from our hearts should willingly help and serve other people, even though it might be hard, and we must suffer on account of it.” – Luther (Th. xv. p. 40).

39

“Hærent plerique hoc loco. Ego autem non solum excusandum non puto, sed etiam nusquam magis pietatem ejus majestatemque demiror. Minus enim contulerat mihi, nisi meum suscepisset affectum. Ergo pro me doluit, qui pro se nihil habuit, quod doleret.” – Ambrosius (Exposit. in Lucæ Ev. l. x. c. 22).

40

“Quando enim illi (Deo) appropinquare auderemus in sua impassibilitate manenti?” – Bernardus (Tract. de xii. Grad. Humil. et Superb.).

41

“Deus meus pendet in patibulo et ego voluptati operam dabo?” – (Form. Hon. Vitæ. Among the spurious writings of St. Bernard.) “Memoria crucifixi crucifigat in te carnem tuam.” – Joh. Gerhard (Medit. Sacræ, M. 37).

42

“It is better to suffer evil than to do good.” – Luther (Th. iv. s. 15).

43

“Pati voluit, ut compati disceret, miser fieri, ut misereri disceret.” – Bernhard (de Grad.). “Miserere nostri, quoniam carnis imbecillitatem, tu ipse eam passus, expertus es.” – Clemens Alex. Pædag. l. i. c. 8.

44

“Dei essentia est extra omnes creaturas, sicut ab æterno fuit Deus in se ipso; ab omnibus ergo creaturis amorem tuum abstrahas.” – John Gerhard (Medit. Sacræ, M. 31). “If thou wouldst have the Creator, thou must do without the creature. The less of the creature, the more of God. Therefore, abjure all creatures, with all their consolations.” – J. Tauler (Postilla. Hamburg, 1621, p. 312). “If a man cannot say in his heart with truth: God and I are alone in the world – there is nothing else, – he has no peace in himself.” – G. Arnold (Von Verschmähung der Welt. Wahre Abbild der Ersten Christen, L. 4, c. 2, § 7).

45

“Exigit ergo Deus timeri ut Dominus, honorari ut pater, ut sponsus amari. Quid in his præstat, quid eminet? – Amor.” Bernardus (Sup. Cant. Serm. 83).

46

Just as the feminine spirit of Catholicism – in distinction from Protestantism, whose principle is the masculine God, the masculine spirit – is the Mother of God.

47

“Dum Patris et Filii proprietates communionemque delectabilem intueor, nihil delectabilius in illis invenio, quam mutuum amoris affectum.” – Anselmus (in Rixner’s Gesch. d. Phil. II. B. Anh. p. 18).

48

“Natus est de Patre semper et matre semel; de Patre sine sexu, de matre sine usu. Apud patrem quippe defuit concipientis uterus; apud matrem defuit seminantis amplexus.” – Augustinus (Serm. ad Pop. p. 372, c. 1, ed. Bened. Antw. 1701).

49

In Jewish mysticism, God, according to one school, is a masculine, the Holy Spirit a feminine principle, out of whose intermixture arose the Son, and with him the world. Gfrörer, Jahrb. d. H. i. Abth. pp. 332–334. The Herrnhuters also called the Holy Spirit the mother of the Saviour.

7 “For it could not have been difficult or impossible to God to bring his Son into the world without a mother; but it was his will to use the woman for that end.” – Luther (Th. ii. p. 348). ↑

50

In the Concordienbuch, Erklär. Art. 8, and in the Apol. of the Augsburg Confession, Mary is nevertheless still called the “Blessed Virgin, who was truly the Mother of God, and yet remained a virgin,” – “worthy of all honour.”

51

“Sit monachus quasi Melchisedec sine patre, sine matre, sine genealogia: neque patrem sibi vocet super terram. Imo sic existimet, quasi ipse sit solus et Deus. (Specul. Monach. Pseudo-Bernard.) Melchisedec … refertur ad exemplum, ut tanquam sine patre et sine matre sacerdos esse debeat.” – Ambrosius.

52

“Negas ergo Deum, si non omnia filio, quæ Dei sunt, deferentur.” – Ambrosius de Fide ad Gratianum, l. iii. c. 7. On the same ground the Latin Church adhered so tenaciously to the dogma that the Holy Spirit proceeded not from the Father alone, as the Greek Church maintained, but from the Son also. See on this subject J. G. Walchii, Hist. Contr. Gr. et Lat. de Proc. Spir. S. Jenæ, 1751.

53

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