The Essence of Christianity. Feuerbach Ludwig

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СКАЧАТЬ Incarnation. God renounces, denies his majesty, power, and affinity, in order to become a man; i. e., man denies the God who is not himself a man, and only affirms the God who affirms man. Exinanivit, says St. Bernard, majestate et potentia, non bonitate et misericordia. That which cannot be renounced, cannot be denied, is thus the Divine goodness and mercy, i. e., the self-affirmation of the human heart.

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It is obvious that the Image of God has also another signification, namely, that the personal, visible man is God himself. But here the image is considered simply as an image.

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Let the reader only consider, for example, the Transfiguration, the Resurrection, and the Ascension of Christ.

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“Sacram imaginem Domini nostri Jesu Christi et omnium Salvatoris æquo honore cum libro sanctorum evangeliorum adorari decernimus… Dignum est enim ut … propter honorem qui ad principia refertur, etiam derivative imagines honorentur et adorentur.” – Gener. Const. Conc. viii. Art. 10, Can. 3.

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“Tanta certe vis nomini Jesu inest contra dæmones, ut nonnunquam etiam a malis nominatum sit efficax.” – Origenes adv. Celsum, l. i; see also l. iii.

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“God reveals himself to us, as the Speaker, who has, in himself, an eternal uncreated Word, whereby he created the world and all things, with slight labour, namely, with speech, so that to God it is not more difficult to create than it is to us to name.” – Luther, Th. i. p. 302.

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“Hylarius … Si quis innascibilem et sine initio dicat filium, quasi duo sine principio et duo innascibilia, et duo innata dicens, duos faciat Deos, anathema sit. Caput autem quod est principium Christi, Deus… Filium innascibilem confiteri impiissimum est.” – Petrus Lomb. Sent. l. i. dist. 31, c. 4.