Chapter XXXV: Appendix (5)

[80] Here is also the point where the Creation represents to us not only the Divine power, but also the Divine love. "Quia bonus est (Deus), sumus" (Augustin). In the beginning, before the world, God was alone. "Ante omnia Deus erat solus, ipsi sibi et mundus et locus et omnia. Solus autem; quia nihil extrinsecus præter ipsum" (Tertullian). But there is no higher happiness than to make another happy, bliss lies in the act of imparting. And only joy, only love imparts. Hence man conceives imparting love as the principle of existence. "Extasis bono non sinit ipsum manere in se ipso" (Dionysius A.). Everything positive establishes, attests itself, only by itself. The divine love is the joy of life, establishing itself, affirming itself. But the highest self-consciousness of life, the supreme joy of life is the love which confers happiness. God is the bliss of existence.

[81] In Diogenes (L. 1. ii. c. iii. § 6), it is literally, "for the contemplation of the sun, the moon and the heavens." Similar ideas were held by other philosophers. Thus the Stoics also said:--"Ipse autem homo ortus est ad mundum contemplandum et imitandum."--Cic. (de Nat.).

[82] "Hebræi numen verbo quidquid videtur efficiens describunt et quasi imperio omnia creata tradunt, ut facilitatem in eo quod vult efficiendo, summamque ejus in omnia potentiam ostendant."--Ps. xxxiii. 6. "Verbo Jehovæ coeli facti sunt."--Ps. cxlviii. 5. "Ille jussit eaque creata sunt."--J. Clericus (Comment, in Mosem. Genes, i. 3).

[83] Exod. xvi. 12.

[84] Gen. xxviii. 20.

[85] Exod. xxiv. 10, 11. "Tantum abest ut mortui sint, ut contra convivium hilares celebrarint."--Clericus.

[86] It is well known, however, that their opinions on this point were various. (See e.g. Aristoteles de Coelo, 1. i. c. 10.) But their difference is a subordinate one, since the creative agency itself is with them a more or less cosmical being.

[87] Deut. iv. 19. "Licet enim ea, quæ sunt in coelo, non sint hominum artificia, at hominum tamen gratia condita fuerunt. Ne quis igitur solem adoret, sed solis effectorem desideret."--Clemens Alex. (Coh. ad Gentes).

[88] But of course they only do this in the case of the "absolute religion;" for with regard to other religions they hold up the ideas and customs which are foreign to us, and of which we do not know the original meaning and purpose, as senseless and ludicrous. And yet, in fact, to worship the urine of cows, which the Parsees and Hindoos drink that they may obtain forgiveness of sins, is not more ludicrous than to worship the comb or a shred of the garment of the Mother of God.

[89] Wisd. xix. 6.

[90] See Gfrörer's Philo.

[91] We may here observe, that certainly the admiration of the power and glory of God in general, and so of Jehovah, as manifested in Nature, is in fact, though not in the consciousness of the Israelite, only admiration of the power and glory of Nature. (See, on this subject, P. Bayle, Ein Beitrag, &c., pp. 25-29.) But to prove this formally lies out of our plan, since we here confine ourselves to Christianity, i.e., the adoration of God in man (Deum colimus per Christum. Tertullian, Apolog. c. 21). Nevertheless, the principle of this proof is stated in the present work.

[92] "The greater part of Hebrew poetry, which is often held to be only spiritual, is political."--Herder.

[93] Sebastian Frank von Wörd in Zinkgrefs Apophthegmata deutscher Nation.

[94] It would be an imbecile objection to say that God fulfils only those wishes, those prayers, which are uttered in his name, or in the interest of the Church of Christ, in short, only the wishes which are accordant with his will; for the will of God is the will of man, or rather God has the power, man the will: God makes men happy, but man wills that he may be happy. A particular wish may not be granted; but that is of no consequence, if only the species, the essential tendency is accepted. The pious soul whose prayer has failed consoles himself, therefore, by thinking that its fulfilment would not have been salutary for him. "Nullo igitur modo vota aut preces sunt irritæ aut infrugiferæ et recte dicitur, in petitione rerum corporalium aliquando Deum exaudire nos, non ad voluntatem nostram, sed ad salutem."--Oratio de Precatione, in Declamat. Melancthonis, Th. iii.

[95] Ja-wort.

[96] Also, on subjective grounds, social prayer is more effectual than isolated prayer. Community enhances the force of emotion, heightens confidence. What we are unable to do alone we are able to do with others. The sense of solitude is the sense of limitation: the sense of community is the sense of freedom. Hence it is that men, when threatened by the destructive powers of Nature, crowd together. "Multorum preces impossibile est, ut non impetrent, inquit Ambrosius.... Sanctæ orationis fervor quanto inter plures collectior tanto ardet diutius ac intensius cor divinum penetrat.... Negatur singularitati, quod conceditur charitati."--Sacra Hist. de Gentis Hebr. ortu. P. Paul. Mezger. Aug. Vind. 1700, pp. 668, 669.

[97] In the excellent work, Theanthropos, eine Reihe von Aphorismen (Zurich, 1838), the idea of the sense of dependence, of omnipotence, of prayer, and of love, is admirably developed.

[98] Luther (Th. xv. p. 282; Th. xvi. pp. 491-493).

[99] "God is Almighty; but he who believes is a God." Luther (in Chr. Kapps Christus u. die Weltgeschichte, s. 11). In another place Luther calls faith the "Creator of the Godhead;" it is true that he immediately adds, as he must necessarily do on his standpoint, the following limitation:--"Not that it creates anything in the Divine Eternal Being, but that it creates that Being in us" (Th. xi. p. 161).

[100] This belief is so essential to the Bible, that without it the biblical writers can scarcely be understood. The passage 2 Pet. iii. 8, as is evident from the tenor of the whole chapter, says nothing in opposition to an immediate destruction of the world; for though with the Lord a thousand years are as one day, yet at the same time one day is as a thousand years, and therefore the world may, even by to-morrow, no longer exist. That in the Bible a very near end of the world is expected and prophesied, although the day and hour are not determined, only falsehood or blindness can deny. (See on this subject Lützelberger.) Hence religious Christians, in almost all times, have believed that the destruction of the world is near at hand--Luther, for example, often says that "The last day is not far off" (e.g., Th. xvi. p. 26);--or at least their souls have longed for the end of the world, though they have prudently left it undecided whether it be near or distant. See Augustin (de Fine Sæculi ad Hesychium, c. 13).

[101] Gen. xviii. 14.

[102] "To the whole world it is impossible to raise the dead, but to the Lord Christ, not only is it not impossible, but it is no trouble or labour to him.... This Christ did as a witness and a sign that he can and will raise from death. He does it not at all times and to every one.... It is enough that he has done it a few times; the rest he leaves to the last day."--Luther (Th. xvi. p. 518). The positive, essential significance of miracle is therefore that the divine nature is the human nature. Miracles confirm, authenticate doctrine. What doctrine? Simply this, that God is a Saviour of men, their Redeemer out of all trouble, i.e., a being corresponding to the wants and wishes of man, and therefore a human being. What the God-man declares in words, miracle demonstrates ad oculos by deeds.

[103] This satisfaction is certainly so far limited, that it is united to religion, to faith in God: a remark which however is so obvious as to be superfluous. Hut this limitation is in fact no limitation, for God himself is unlimited, absolutely satisfied, self-contented human feeling.

[104] The legends of Catholicism--of course only the best, the really pleasing ones--are, as it were, only the echo of the keynote which predominates in this New Testament narrative. Miracle might be fitly defined as religious humour. Catholicism especially has developed miracle on this its humorous side.

[105] Culture in the sense in which it is here taken. It is highly characteristic of Christianity, and a popular proof of our positions, that the only language in which the Divine Spirit was and is held to reveal himself in Christianity is not the language of a Sophocles or a Plato, of art and philosophy, but the vague, unformed, crudely emotional language of the Bible.

[106] Many miracles may realty have had originally a physical or physiological phenomenon as their foundation. But we are here considering only the religious significance and genesis of miracle.

[107] "If Adam had not fallen into sin, nothing would have been known of the cruelty of wolves, lions, bears, &c., and there would not have been in all creation anything vexatious and dangerous to man ...; no thorns, or thistles, or diseases ...; his brow would not have been wrinkled; no foot, or hand, or other member of the body would have been feeble or infirm."--"But now, since the Fall, we all know and feel what a fury lurks in our flesh, which not only burns and rages with lust and desire, but also loathes, when once obtained, the very thing it has desired. But this is the fault of original sin, which has polluted all creatures; wherefore I believe that before the Fall the sun was much brighter, water much clearer, and the land much richer, and fuller of all sorts of plants."--Luther (Th. i. s. 322, 323, 329, 337).

[108] "Tantum denique abest incesti cupido, ut nonnullis rubori sit etiam pudica conjunctio."--M. Felicis, Oct. c. 31. One Father was so extraordinarily chaste that he had never seen a woman's face, nay, he dreaded even touching himself, "se quoque ipsum attingere quodammodo horrebat." Another Father had so fine an olfactory sense in this matter, that on the approach of an unchaste person he perceived an insupportable odour.--Bayle (Dict. Art. Mariana Rem. C.). But the supreme, the divine principle of this hyperphysical delicacy is the Virgin Mary; hence the Catholics name her Virginum Gloria, Virginitatis corona, Virginitatis typus et forma puritatis, Virginum vexillifera, Virginitatis magistra, Virginum prima, Virginitatis primiceria.

[109] "Salve sancta parens, enixa puerpera Regem,
Gaudia matris habens cum virginitatis honore."

Theol. Schol. Mezger. t. iv. p. 132.

[110] See e.g. J. D. Winckler, Philolog. Lactant. s. Brunsvigæ, 1754, pp. 247-254.

[111] See on this subject Philos. und Christenthum, by L. Feuerbach.

[112] In relation to this, the confession of Augustine is interesting: "Ita fluctuo inter periculum voluptatis et experimentum salubritatis: magisque adducor ... cantandi cousuetudinem approbare in ecclesia, ut per oblectamenta aurium infirmior animus in affectum pietatis assurgat. Tamen cum mihi accidit, ut nos amplius cantus, quam res quæ canitur moveat, poenaliter me peccare confiteor."--Confess. l. x. c. 33.

[113] Th. xvi. p. 490.

[114] "Because God has given us his Son, he has with him given us everything, whether it be called devil, sin, hell, heaven, righteousness, life; all, all must be ours, because the Son is ours as a gift, in whom all else is included."--Luther (Th. xv. p. 311). "The best part of the resurrection has already happened; Christ, the head of all Christendom, has passed through death and risen from the dead. Moreover, the most excellent part of me, my soul, has likewise passed through death, and is with Christ in the heavenly being. What harm, then, can death and the grave do me?"--Luther (Th. xvi. p. 235). "A Christian man has equal power with Christ, has fellowship with him and a common tenure." (Th. xiii. p. 648.) "Whoever cleaves to Christ has as much as he." (Th. xvi. p. 574.)

[115] This exhibits clearly the untruthfulness and vanity of the modern speculations concerning the personality of God. If you are not ashamed of a personal God, do not be ashamed of a corporeal God. An abstract colourless personality, a personality without flesh and blood, is an empty shade.

[116] Concordienb. Erklär. Art. 8.

[117] This was excellently shown by Faustus Socinus. See his Defens. Animadv. in Assert. Theol. Coll. Posnan. de trino et uno Deo. Irenopoli, 1656, c. 11.

[118] Let the reader examine, with reference to this, the writings of the Christian orthodox theologians against the heterodox; for example, against the Socinians. Modern theologians, indeed, agree with the latter, as is well known, in pronouncing the divinity of Christ as accepted by the Church to be unbiblical; but it is undeniably the characteristic principle of Christianity, and even if it does not stand in the Bible in the form which is given to it by dogma, it is nevertheless a necessary consequence of what is found in the Bible. A being who is the fulness of the Godhead bodily, who is omniscient (John xvi. 30) and almighty (raises the dead, works miracles), who is before all things, both in time and rank, who has life in himself (though an imparted life) like as the Father has life in himself,--what, if we follow out the consequences, can such a being be, but God? "Christ is one with the Father in will;"--but unity of will presupposes unity of nature. "Christ is the ambassador, the representative of God;"--but God can only be represented by a divine being. I can only choose as my representative one in whom I find the same or similar qualities as in myself; otherwise I belie myself.

[119] "How much better is it that I should lose the whole world than that I should lose God, who created the world, and can create innumerable worlds, who is better than a hundred thousand, than innumerable worlds? For what sort of a comparison is that of the temporal with the eternal?... One soul is better than the whole world."--Luther (Th. xix. p. 21).

[120] It is true that the heathen philosophers also, as Plato, Socrates, the Stoics (see e.g. J. Lipsius, Physiol. Stoic. l. i. diss. xi.), believed that the divine providence extended not merely to the general, but also to the particular, the individual; but they identified providence with Nature, law, necessity. The Stoics, who were the orthodox speculatists of heathenism, did indeed believe in miracles wrought by providence (Cic. de Nat. Deor. l. ii. and De Divinat. l. i.); but their miracles had no such supranaturalistic significance as those of Christianity, though they also appealed to the supranaturalistic axiom: "Nihil est quod Deus efficere non possit."

[121] "Dicimur amare et Deus; dicimur nosse et Deus. Et multa in hunc modum. Sed Deus amat ut charitas, novit ut veritas, etc."--Bernard, (de Consider. l. v.).

[122] It is true that in one sense the individual is the absolute--in the phraseology of Leibnitz, the mirror of the universe, of the infinite. But in so far as there are many individuals, each is only a single, and, as such, a finite mirror of the infinite. It is true also, in opposition to the abstraction of a sinless man, that each individual regarded in himself is perfect, and only by comparison imperfect, for each is what alone he can be.

[123] With the Hindoos (Inst. of Menu) he alone is "a perfect man who consists of three united persons, his wife, himself, and his son. For man and wife, and father and son, are one." The Adam of the Old Testament also is incomplete without woman; he feels his need of her. But the Adam of the New Testament, the Christian, heavenly Adam, the Adam who is constituted with a view to the destruction of this world, has no longer any sexual impulses or functions.

[124] "Hæ sane vires amicitiæ mortis contemptum ingenerare ... potuerunt: quibus pene tantum venerationis, quantum Deorum immortalium ceremoniis debetur. Illis enim publica salus, his privata continetur."--Valerius Max. l. iv. c. 7.

[125] "The life for God is not this natural life, which is subject to decay.... Ought we not then to sigh after future things, and be averse to all these temporal things?... Wherefore we should find consolation in heartily despising this life and this world, and from our hearts sigh for and desire the future honour and glory of eternal life."--Luther (Th. i. s. 466, 467).

[126] "Eo dirigendus est spiritus, quo aliquando est iturus."--Meditat. Sacræ Joh. Gerhardi. Med. 46.

[127] "Affectanti coelestia, terrena non sapiunt. Æternis inhianti, fastidio sunt transitoria."--Bernard. (Epist. Ex Persona Heliæ Monachi ad Parentes). "Nihil nostra refert in hoc ævo, nisi de eo quam celeriter excedere."--Tertullian (Apol. adv. Gentes, c. 41). "Wherefore a Christian man should rather be advised to bear sickness with patience, yea, even to desire that death should come,--the sooner the better. For, as St. Cyprian says, nothing is more for the advantage of a Christian than soon to die. But we rather listen to the pagan Juvenal when he says: 'Orandum est ut sit mens sana in corpore sano.'"--Luther (Th. iv. s. 15).

[128] "Ille perfectus est qui mente et corpore a seculo est elongatus."--De Modo Bene Vivendi ad Sororem, s. vii. (Among the spurious writings of St. Bernard.)

[129] On this subject see "Hieronymus, de Vita Pauli Primi Eremitæ."

[130] Naturally Christianity had only such power when, as Jerome writes to Demetrius, Domini nostri adhuc calebat cruor et fervebat recens in credentibus fides. See also on this subject G. Arnold.--Von der ersten Christen Genügsamkeit u. Verschmähung alles Eigennutzes, l. c. B. iv. c. 12, § 7-16.

[131] How far otherwise the ancient Christians! "Difficile, imo impossibile est, ut et præsentibus quis et futuris fruatur bonis."--Hieronymus (Epist. Juliano). "Delicatus es, frater, si et hic vis gaudere cum seculo et postea regnare cum Christo."--Ib. (Epist. ad Heliodorum). "Ye wish to have both God and the creature together, and that is impossible. Joy in God and joy in the creature cannot subsist together."--Tauler (ed. c. p. 334). But they were abstract Christians. And we live now in the age of conciliation. Yes, truly!

[132] "Perfectum autem esse nolle delinquere est."--Hieronymus (Epist. ad Heliodorum de laude Vitæ solit.). Let me observe once for all that I interpret the biblical passages concerning marriage in the sense in which they have been interpreted by the history of Christianity.

[133] "The marriage state is nothing new or unwonted, and is lauded and held good even by heathens according to the judgment of reason."--Luther (Th. ii. p. 377a).

[134] "Præsumendum est hos qui intra paradisum recipi volunt debere cessare ab ea re, a qua paradisus intactus est."--Tertullian (de Exhort. cast. c. 13). "Coelibatus angelorum est imitatio."--Jo. Damasceni (Orthod. Fidei, l. iv. c. 25).

[135] "Quæ non nubit, soli Deo dat operam et ejus cura non dividitur; pudica autem, quæ nupsit, vitam cum Deo et cum marito dividit."--Clemens Alex. (Pædag. l. ii.).

[136] Thomas à Kempis de Imit. (l. ii. c. 7, c. 8, l. iii. c. 5, c. 34, c. 53, c. 59). "Felix illa conscientia et beata virginitas, in cujus corde præter amorem Christi ... nullus alius versatur amor."--Hieronymus (Demetriadi, Virgini Deo consecratæ).

[137] "Divisa est ... mulier et virgo. Vide quantæ felicitatis sit, quæ et nomen sexus amiserit. Virgo jam mulier non vocatur."--Hieronymus (adv. Helvidium de perpet. Virg. p. 14. Th. ii. Erasmus).

[138] This may be expressed as follows: Marriage has in Christianity only a moral, no religious significance, no religious principle and exemplar. It is otherwise with the Greeks, where, for example, "Zeus and Here are the great archetype of every marriage" (Creuzer, Symbol.); with the ancient Parsees, where procreation, as "the multiplication of the human race, is the diminution of the empire of Ahriman," and thus a religious art and duty (Zend-Avesta); with the Hindoos, where the son is the regenerated father. Among the Hindoos no regenerate man could assume the rank of a Sanyassi, that is, of an anchorite absorbed in God, if he had not previously paid three debts, one of which was that he had had a legitimate son. Amongst the Christians, on the contrary, at least the Catholics, it was a true festival of religious rejoicing when betrothed or even married persons--supposing that it happened with mutual consent--renounced the married state and sacrificed conjugal to religious love.

[139] Inasmuch as the religious consciousness restores everything which it begins by abolishing, and the future life is ultimately nothing else than the present life re-established, it follows that sex must be re-established. "Erunt ... similes angelorum. Ergo homines non desinent ... ut apostolus apostolus sit et Maria Maria."--Hieronymus (ad Theodorum Viduam). But as the body in the other world is an incorporeal body, so necessarily the sex there is one without difference, i.e., a sexless sex.

[140] "Bene dicitur, quod tunc plene videbimus eum sicuti est, cum similes ei erimus, h. e. erimus quod ipse est. Quibus enim potestas data est filios Dei fieri, data est potestas, non quidem ut sint Deus, sed sint tamen quod Deus est: sint sancti, futuri plene beati, quod Deus est. Nec aliunde hic sancti. nec ibi futuri beati, quam ex Deo qui eorum et sanctitas et beatitudo est."--De Vita solitar a (among the spurious writings of St. Bernard). "Finis autem bonæ voluntatis beatitudo est: vita æterna ipse Deus."--Augustin. (ap. Petrus Lomb. l. ii. dist. 38, c. 1). "The other man will be renovated in the spiritual life, i.e., will become a spiritual man, when he shall be restored into the image of God. For he will be like God, in life, in righteousness, glory, and wisdom."--Luther (Th. i. p. 324).

[141] "Si bonum est habere corpus incorruptible, quare hoc facturum Deum volumus dasperere?"--Augustinus (Opp. Antwerp, 1700, Th. v. p. 698).

[142] "Quare dicitur spiritale corpus, nisi quia ad nutum spiritus serviet? Nihil tibi contradicet ex te, nihil in te rebellabit adversus te.... Ubi volueris, eris.... Credere enim debemus talia corpora nos habituros, ut ubi velimus, quando voluerimus, ibi simus."--Augustinus (l. c. pp. 703, 705). "Nihil indecorum ibi erit, summma pax erit, nihil discordans, nihil montruosum, nihil quod offendat adspectum" (l. c. 707). "Nisi beatus, non vivit ut vult." (De Civ. Dei, l. 14, c. 25.)

[143] And their conceptions of God are just as heterogeneous. The pious Germans have a German God, the pious Spaniards a Spanish God, the French a French God. The French actually have the proverb: "Le bon Dieu est Français." In fact, polytheism must exist so long as there are various nations. The real God of a people is the point d'honneur of its nationality.

[144] "Ibi nostra spes erit res."--Augustin. "Therefore we have the first fruits of immortal life in hope, until perfection comes at the last day, wherein we shall see and feel the life we have believed in and hoped for."--Luther (Th. i. s. 459).

[145] According to old books of travel, however, there are many tribes which do not believe that the future is identical with the present, or that it is better, but that it is even worse. Parny (OEuv. Chois. t. i. Melang.) tells of a dying negro-slave who refused the inauguration to immortality by baptism in these words: "Je ne veux point d'une autre vie, car peut-être y serais-je encore votre esclave."

[146] Ahlwardt (Ossian Anm. zu Carthonn.).

[147] There everything will be restored. "Qui modo vivit, erit, nec me vel dente, vel ungue fraudatum revomet patefacti fossa sepulchri."--Aurelius Prud. (Apotheos. de Resurr. Carnis Hum.). And this faith, which you consider rude and carnal, and which you therefore disavow, is the only consistent, honest, and true faith. To the identity of the person belongs the identity of the body.

[148] "Neque enim post resurrectionem tempus diebus ac noctibus numerabitur. Erit magis una dies sine vespere."--Joh. Damascen. (Orth. Fidei l. ii. c. 1).

[149] "Ipsum (corpus) erit et non ipsum erit."--Augustinus (v. J. Ch. Doederlein, Inst. Theol. Christ. Altorf, 1781, § 280).

[150] "Præter salutem tuam nihil cogites; solum quæ Dei sunt cures."--Thomas à K. (de Imit. l. i. c. 23). "Contra salutem proprium cogites nihil. Minus dixi: contra, præter dixisse debueram."--Bernhardus (de Consid. ad Eugenium Pontif. Max. l. ii.). "Qui Deum quærit, de propria salute sollicitus est."--Clemens Alex. (Cohort. ad Gent.).

[151] Here and in other parts of this work, theory is taken in the sense in which it is the source of true objective activity,--the science which gives birth to art,--for man can do only so much as he knows: "tantum potest quantum scit."

[152] Concerning the biblical conceptions of Satan, his power and works, see Lützelberger's "Grundzüge der Paulinischen Glaubenslehre," and G. Ch. Knapp's "Vorles. über d. Christl. Glaubensl.," § 62-65. To this subject belongs demoniacal possession, which also has its attestation in the Bible. See Knapp (§ 65, iii. 2, 3).

[153] Doubtless, this unveiling of the mystery of predestination will be pronounced atrocious, impious, diabolical. I have nothing to allege against this; I would rather be a devil in alliance with truth, than an angel in alliance with falsehood.

[154] A kindred doctrine is that of the Concursus Dei, according to which, God not only gives the first impulse, but also co-operates in the agency of the second cause. For the rest, this doctrine is only a particular form of the contradictory dualism between God and Nature, which runs through the history of Christianity. On the subject of this remark, as of the whole paragraph, see Strauss: Die Christliche Glaubenslehre, B. ii. § 75, 76.

[155] "Dum sumus in hoc corpore, peregrinamur ab eo qui summe est."--Bernard. Epist. 18 (ed. Basle, 1552). "As long as we live, we are in the midst of death."--Luther (Th. i. p. 331). The idea of the future life is therefore nothing else than the idea of true, perfected religion, freed from the limits and obstructions of this life,--the future life, as has been already said, nothing but the true opinion and disposition, the open heart, of religion. Here we believe--there we behold; i.e., there there is nothing besides God, and thus nothing between God and the soul; but only for this reason, that there ought to be nothing between them, because the immediate union of God and the soul is the true opinion and desire of religion. "We have as yet so to do with God as with one hidden from us, and it is not possible that in this life we should hold communion with him face to face. All creatures are now nothing else than vain masks, under which God conceals himself, and by which he deals with us."--Luther (Th. xi. p. 70). "If thou wert only free from the images of created things, thou mightest have God without intermission."--Tauler (l. c. p. 313).

[156] "Voluntate igitur Dei immobilis manet et stat in seculum terra ... et voluntate Dei movetur et nutat. Non ergo fundamentis suis nixa subsistit, nec fulcris suis stabilis perseverat, sed Dominus statuit eam et firmamento voluntatis suæ continet, quia in manu ejus omnes fines terræ."--Ambrosius (Hexæmeron. l. i. c. 61).

[157] It is only unbelief in the efficacy of prayer which has subtly limited prayer to spiritual matters.

[158] According to the notion of barbarians, therefore, prayer is a coercive power, a charm. But this conception is an unchristian one (although even among many Christians the idea is accepted that prayer constrains God); for in Christianity God is essentially feeling satisfied in itself, Almighty goodness, which denies nothing to (religious) feeling. The idea of coercion presupposes an unfeeling God.

[159] "Natura enim remota providentia et potestate divina prorsus nihil est."--Lactantius (Div. Inst. lib. 3, c. 28). "Omnia quæ creata sunt, quamvis ea Deus fecerit valde bona, Creatori tamen comparata, nec bona sunt, cui comparata nec sunt; altissime quippe et proprio modo quodam de se ipso dixit: Ego sum, qui sum."--Augustinus (de Perfectione Just. Hom. c. 14).

[160] "Pulchras formas et varias, nitidos et amoenos colores amant oculi. Non teneant hæc animam meam; teneat eam Deus qui hæc fecit, bona quidem valde, sed ipse est bonum meum, non hæc."--Augustinus (Confess. l. x. c. 34). "Vetiti autem sumus (2 Cor. iv. 18.) converti ad ea quæ videntur.... Amandus igitur solus Deus est: omnis vero iste mundus, i.e. omnia sensibilia contemnenda, utendum autem his ad hujus vitæ necessitatem."--Ib. de Moribus Eccl. Cathol. l. i. c. 20.

[161] At the same time, however, their result is to prove the nature of man. The various proofs of the existence of God are nothing else than various highly interesting forms in which the human nature affirms itself. Thus, for example, the physico-theological proof (or proof from design) is the self-affirmation of the calculated activity of the understanding. Every philosophic system is, in this sense, a proof of the existence of God.

[162] "Christ is ascended on high, ... that is, he not only sits there above, but he is also here below. And he is gone thither to the very end that he might be here below, and fill all things, and be in all places, which he could not do while on earth, for here he could not be seen by all bodily eyes. Therefore he sits above, where every man can see him, and he has to do with every man."--Luther (Th. xiii. p. 643). That is to say: Christ or God is an object, an existence, of the imagination; in the imagination he is limited to no place,--he is present and objective to every one. God exists in heaven, but is for that reason omnipresent; for this heaven is the imagination.

[163] "Thou hast not to complain that thou art less experienced than was Abraham or Isaac. Thou also hast appearances.... Thou hast holy baptism, the supper of the Lord, the bread and wine, which are figures and forms, under and in which the present God speaks to thee, and acts upon thee, in thy ears, eyes, and heart.... He appears to thee in baptism, and it is he himself who baptizes thee, and speaks to thee.... Everything is full of divine appearances and utterances, if he is on thy side."--Luther (Th. ii. p. 466. See also on this subject, Th. xix. p. 407).

[164] The denial of a fact is not a matter of indifference; it is something morally evil,--a disowning of what is known to be true. Christianity made its articles of faith objective, i.e., undeniable, unassailable facts, thus overpowering the reason, and taking the mind prisoner by the force of external reality: herein we have the true explanation why and how Christianity, Protestant as well as Catholic, enunciated and enforced with all solemnity the principle, that heresy--the denial of an idea or a fact which forms an article of faith--is an object of punishment by the temporal power, i.e., a crime. What in theory is an external fact becomes in practice an external force. In this respect Christianity is far below Mohammedanism, to which the crime of heresy is unknown.

[165] "Præsentiam sæpe divi suam declarant."--Cicero (de Nat. D. 1. ii.). Cicero's works (de Nat. D. and de Divinatione) are especially interesting, because the arguments there used for the reality of the objects of pagan faith are virtually the same as those urged in the present day by theologians and the adherents of positive religion generally for the reality of the objects of Christian faith.

[166] "Quod crudeliter ab hominibus sine Dei jussu fieret aut factum est, id debuit ab Hebrais fieri, quia a deo vitæ et necis summo arbitrio, jussi bellum ita gerebant."--J. Clericus (Comm. in Mos. Num. c. 31, 7). "Multa gessit Samson, quæ vix possent defendi, nisi Dei, a quo homines pendent, instrumentum fuisse censeatur."--Ib. (Comm. in Judicum, c. 14, 19). See also Luther, e.g. (Th. i. p. 339, Th. xvi. p. 495).

[167] It was very justly remarked by the Jansenists against the Jesuits: "Vouloir reconnoitre dans l'Ecriture quelque chose de la foiblesse et de l'esprit naturel de l'homme, c'est donner la liberté à chacun d'en faire le discernment et de rejetter ce qui lui plaira de l'Ecriture, comme venant plûtot de la foiblesse de l'homme que de l'esprit de Dieu."--Bâyle (Dict. art. Adam (Jean) Rem. E.).

[168] "Nec in scriptura divina fas sit sentire aliquid contrarietatis."--Petrus L. (l. ii. dist. ii. c. i.). Similar thoughts are found in the Fathers.

[169] This is especially apparent in the superlative, and the preposition super, hyper, which distinguish the divine predicates, and which very early--as, for example, with the Neo-Platonists, the Christians among heathen philosophers--played a chief part in theology.

[170] "Scit itaque Deus, quanta sit multitudo pulicum, culicum, muscarum et piscium et quot nascantur, quotve moriantur, sed non scit hoc per momenta singula, imo simul et semel omnia."--Petrus L. (l. i. dist. 39, c. 3).

[171] "Qui scientem cuncta sciunt, quid nescire nequeunt?"--Liber Meditat. c. 26 (among the spurious writings of Augustine).

[172] Tauler, l. c. p. 312.

[173] "The closest union which Christ possessed with the Father, it is possible for me to win.... All that God gave to his only-begotten Son, he has given to me as perfectly as to him."--Predigten etzlicher Lehrer vor und zu Tauleri Zeiten. Hamburg, 1621, p. 14. "Between the only-begotten Son and the soul there is no distinction."--Ib. p. 68.

[174] "God can as little do without us as we without him."--Predigten etzlicher Lehrer, &c., p. 16. See also on this subject--Strauss, Christl. Glaubensl. B. i. § 47, and the author's work entitled, P. Bayle, pp. 104, 107.

[175] "This temporal, transitory life in this world (i.e., natural life) we have through God, who is the almighty Creator of heaven and earth. But the eternal untransitory life we have through the Passion and Resurrection of our Lord Jesus Christ.... Jesus Christ a Lord over that life."--Luther (Th. xvi. s. 459).

[176] It is curious to observe how the speculative religious philosophy undertakes the defence of the Trinity against the godless understanding, and yet, by doing away with the personal substances, and explaining the relation of Father and Son as merely an inadequate image borrowed from organic life, robs the Trinity of its very heart and soul. Truly, if the cabalistic artifices which the speculative religious philosophy applies in the service of the absolute religion were admissible in favour of finite religions, it would not be difficult to squeeze the Pandora's box of Christian dogmatics out of the horns of the Egyptian Apis. Nothing further would be needed for this purpose than the ominous distinction of the understanding from the speculative reason,--a distinction which is adapted to the justification of every absurdity.

[177] The unity has not the significance of genus, not of unum but of unus. (See Augustine and Petrus Lomb. l. i. dist. 19, c. 7, 8, 9.) "Hi ergo tres, qui unum sunt propter ineffabilem conjunctionem deitatis qua ineffabiliter copulantur, unus Deus est." (Petrus L. l. c. c. 6.) "How can reason bring itself into accord with this, or believe, that three is one and one is three?"--Luther (Th. x. iv. p. 13).

[178] "Quia ergo pater Deus et filius Deus et spiritus s. Deus cur non dicuntur tres Dii? Ecce proposuit hanc propositionem (Augustinus) attende quid respondeat ... Si autem dicerem: tres Deos, contradiceret scriptura dicens: Audi Israel: Deus tuus unus est. Ecce absolutio quæstionis: quare potius dicamus tres personas quam tres Deos, quia scil. illud non contradicit scriptura."--Petrus L. (l. i. dist. 23, c. 3). How much did even Catholicism repose upon Holy Writ!

[179] A truly masterly presentation of the overwhelming contradictions in which the mystery of the Trinity involves the genuine religious sentiment, is to be found in the work already cited--Theanthropos. Eine Reihe von Aphorismen--which expresses in the form of the religious sentiment what in the present work is expressed in the form of the reason; and which is therefore especially to be recommended to women.

[180] "Sacramentum ejus rei similitudinem gerit, cujus signum est."--Petrus Lomb. (l. iv. dist. 1, c. 1).

[181] In relation to the miracle-worker faith (confidence in God's aid) is certainly the causa efficiens of the miracle. (See Matt. xvii. 20; Acts vi. 8.) But in relation to the spectators of the miracle--and it is they who are in question here--miracle is the causa efficiens of faith.

[182] "Here we see a miracle surpassing all miracles, that Christ should have so mercifully converted his greatest enemy."--Luther (Th. xvi. p. 560).

[183] Hence it is greatly to the honour of Luther's understanding and sense of truth that, particularly when writing against Erasmus, he unconditionally denied the free will of man as opposed to divine grace. "The name Free Will," says Luther, quite correctly from the standpoint of religion, "is a divine title and name, which none ought to bear but the Divine Majesty alone." (Th. xix. p. 28).

[184] Experience indeed extorted even from the old theologians, whose faith was an uncompromising one, the admission that the effects of baptism are, at least in this life, very limited. "Baptismus non aufert omnes poenalitates hujus vitæ."--Mezger. Theol. Schol. Th. iv. p. 251. See also Petrus L. l. iv. dist. 4, c. 4; l. ii. dist. 32, c. 1.

[185] Even in the absurd fiction of the Lutherans, that "infants believe in baptism," the action of subjectivity reduces itself to the faith of others, since the faith of infants is "wrought by God through the intercession of the god-parents and their bringing up of the children in the faith of the Christian Church."--Luther (Th. xiii. pp. 360, 361). "Thus the faith of another helps me to obtain a faith of my own."--Ib. (T. xiv. p. 347a).

[186] "This," says Luther, "is in summa our opinion, that in and with the bread, the body of Christ is truly eaten; thus, that all which the bread undergoes and effects, the body of Christ undergoes and effects; that it is divided, eaten and chewed with the teeth propter unionem, sacramentalem." (Plank's Gesch. der Entst. des protest. Lehrbeg. B. viii. s. 369). Elsewhere, it is true, Luther denies that the body of Christ, although it is partaken of corporeally, "is chewed and digested like a piece of beef." (Th. xix. p. 429.) No wonder; for that which is partaken of is an object without objectivity, a body without corporeality, flesh without the qualities of flesh; "spiritual flesh," as Luther says, i.e., imaginary flesh. Be it observed further, that the Protestants also take the Lord's Supper fasting, but this is merely a custom with them, not a law. (See Luther, Th. xviii. p. 200, 201.)

[187] 1 Cor. xi. 29.

[188] "Videtur enim species vini et panis, et substantia panis et vini non creditur. Creditur autem substantia corporis et sanguinis Christi et tamen species non cernitur."--Bernardus (ed. Bas. 1552, pp. 189-191).

[189] It is so in another relation not developed here, but which may be mentioned in a note: namely, the following. In religion, in faith, man is an object to himself as the object, i.e., the end or determining motive, of God. Man is occupied with himself in and through God. God is the means of human existence and happiness. This religious truth, embodied in a cultus, in a sensuous form, is the Lord's Supper. In this sacrament man feeds upon God--the Creator of heaven and earth--as on material food; by the act of eating and drinking he declares God to be a mere means of life to man. Here man is virtually supposed to be the God of God: hence the Lord's Supper is the highest self-enjoyment of human subjectivity. Even the Protestant--not indeed in words, but in truth--transforms God into an external thing, since he subjects Him to himself as an object of sensational enjoyment.

[190] "Nostrates, præsentiam realem consecrationis effectum esse, adfirmant; idque ita, ut tum se exserat, cum usus legitimus accedit. Nec est quod regeras, Christum hæc verba: hoc est corpus meum, protulisse, antequam discipuli ejus comederent, adeoque panem jam ante usum corpus Christi fuisse."--Buddeus (l. c. l. v. c. l, §§ 13, 17). See, on the other hand, Concil. Trident. Sessio 13, cc. 3, 8, Can. 4.

[191] Apologie Melancthon. Strobel. Nürnb. 1783, p. 127.

[192] "The fanatics, however, believe that it is mere bread and wine, and it is assuredly so as they believe; they have it so, and eat mere bread and wine."--Luther (Th. xix. p. 432). That is to say, if thou believest, representest to thyself, conceivest, that the bread is not bread, but the body of Christ, it is not bread; but if thou dost not believe so, it is not so. What it is in thy belief that it actually is.

[193] Even the Catholics also. "Hujus sacramenti effectus, quem in anima operatur digne sumentis, est adunatio hominis ad Christum."--Concil. Florent. de S. Euchar.

[194] "If the body of Christ is in the bread and is eaten with faith, it strengthens the soul, in that the soul believes that it is the body of Christ which the mouth eats."--Luther (Th. xix. p. 433; see also p. 205). "For what we believe that we receive, that we receive in truth."--Ib. (Th. xvii. p. 557).

[195] Hence the mere name of Christ has miraculous powers.

[196] "Gott glauben und an Gott glauben."

[197] "If I wish to be a Christian, I must believe and do what other people do not believe or do."--Luther (Th. xvi. p. 569).

[198] Celsus makes it a reproach to the Christians that they boast: "Est Deus et post illum nos." (Origenes adv. Cels. ed. Hoeschelius. Aug. Vind. 1605, p. 182).

[199] "I am proud and exulting on account of my blessedness and the forgiveness of my sins, but through what? Through the glory and pride of another, namely, the Lord Christ."--Luther (Th. ii. p. 344). "He that glorieth let him glory in the Lord."--1 Cor. i. 31.

[200] A military officer who had been adjutant of the Russian general Münnich said: "When I was his adjutant I felt myself greater than now that I command."

[201] To faith, so long as it has any vital heat, any character, the heretic is always on a level with the unbeliever, with the atheist.

[202] Already in the New Testament the idea of disobedience is associated with unbelief. "The cardinal wickedness is unbelief."--Luther (xiii. p. 647).

[203] God himself by no means entirely reserves the punishment of blasphemers, of unbelievers, of heretics, for the future; he often punishes them in this life also, "for the benefit of Christendom and the strengthening of faith:" as, for example, the heretics Cerinthus and Arius. See Luther (Th. xiv. p. 13).

[204] "Si quis spiritum Dei habet, illius versiculi recordetur: Nonne qui oderunt te, Domine, oderam?" (Psal. cxxxix. 21); Bernhardus, Epist. (193) ad magist. Yvonem Cardin.

[205] "Qui Christum negat, negatur a Christo."--Cyprian (Epist. E. 73, § 18, edit. Gersdorf.).

[206] Thus the apostle Paul cursed "Elymas the sorcerer" with blindness, because he withstood the faith.--Acts xiii. 8-11.

[207] Historically considered, this saying, as well as the others cited pp. 384, 385, may be perfectly justified. But the Bible is not to be regarded as an historical or temporal, but as an eternal book.

[208] "Tenerrimam partem humani corporis nominavit, ut apertissime intelligeremus, eum (Deum) tam parva Sanctorum suorum contumelia lædi, quam parvi verberis tactu humani visus acies læditur."--Salvianus, l. 8, de Gubern. Dei.

[209] 1 Cor. x. 20.

[210] Phil. ii. 10, 11. "When the name of Jesus Christ is heard, all that is unbelieving and ungodly in heaven or on earth shall be terrified."--Luther (Th. xvi. p. 322). "In morte pagani Christianus gloriatur, quia Christus glorificatur."--Divus Bernardus. Sermo exhort. ad Milites Templi.

[211] Petrus L. 1. iv. dist. 50, c.4. But this passage is by no means a declaration of Peter Lombard himself. He is far too modest, timid, and dependent on the authorities of Christianity to have ventured to advance such a tenet on his own account. No! This position is a universal declaration, a characteristic expression of Christian, of believing love. The doctrine of some Fathers of the Church, e.g., of Origen and Gregory of Nyssa, that the punishment of the damned would have an end, sprung not out of Christian or Church doctrine, but out of Platonism. Hence the doctrine that the punishment of hell is finite, was rejected not only by the Catholic but also by the Protestant church. (Augsb. Confess. art. 17). A precious example of the exclusive, misanthropical narrowness of Christian love, is the passage cited from Buddeus by Strauss (Christl. Glaubensl. B. ii. s. 547), according to which not infants in general, but those of Christians exclusively, would have a share in the divine grace and blessings if they died unbaptized.

[212] "Fugite, abhorrete hunc doctorem." But why should I flee from him? because the anger, i.e., the curse of God rests on his head.

[213] There necessarily results from this a sentiment which, e.g., Cyprian expresses: "Si vero ubique hæretici nihil aliud quam adversarii et antichristi nominantur, si vitandi et perversi et a semet ipsis damnati pronuntiantur; quale est ut videantur damnandi a nobis non esse, quos constat apostolica contestatione a semet ipsis damnatos esse." Epistol. 74. (Edit, cit.)

[214] The passage Luke ix. 56, as the parallel of which is cited John iii. 17, receives its completion and rectification in the immediately following v. 18: "He that believeth in him is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God."

[215] Faith, it is true, is not "without good works," nay, according to Luther's declaration, it is as impossible to separate faith from works as to separate heat and light from fire. Nevertheless, and this is the main point, good works do not belong to the article of justification before God, i.e., men are justified and "saved without works, through faith alone." Faith is thus expressly distinguished from good works; faith alone avails before God, not good works; faith alone is the cause of salvation, not virtue; thus faith alone has substantial significance, virtue only accidental; i.e., faith alone has religious significance, divine authority--and not morality. It is well known that many have gone so far as to maintain that good works are not necessary, but are even "injurious, obstructive to salvation." Quite correctly.

[216] "Causa fidei ... exorbitantem et irregularem prorsus favorem habet et ab omni jure deviare, omnem captivare rationem, nec judiciis laicorum ratione corrupta utentium subjecta creditur. Etenim Causa fidei ad multa obligat, quæ alias sunt voluntaria, multa, imo infinita remittit, quæ alias præcepta; quæ alius valide gesta annullat, et contra quæ alias nulla et irrita, fiunt valida ... ex jure canonico."--J. H. Boehmeri (Jus Eccles. lib. v. tit. vii. § 32. See also § 44 et seq.).

[217] "Placetta de Fide, ii. Il ne faut pas chercher dans la nature des choses mêmes la veritable cause de l'inseparabilité de la foi et de la pieté. Il faut, si je ne me trompe, la chercher uniquement dans la volonté de Dieu.... Bene facit et nobiscum sentit, cum illam conjunctionem (i.e., of sanctity or virtue with faith) a benifica Dei voluntate et dispositione repetit; nec id novum est ejus inventum, sed cum antiquioribus Theologis nostris commune."--J. A. Ernesti. (Vindiciæ arbitrii divini. Opusc. theol. p. 297.) "Si quis dixerit ... qui fidem sine charitate habet, Christianum non esse, anathema sit."--Concil. Trid. (Sess. vi. de Justif. can. 28).

[218] See on this subject Luther, e.g., T. xiv. p. 286.

[219] "Therefore good works must follow faith, as an expression of thankfulness to God."--Apol. der Augs. Conf. art. 3. "How can I make a return to thee for thy deeds of love in works? yet it is something acceptable to thee, if I quench and tame the lusts of the flesh, that they may not anew inflame my heart with fresh sins." "If sin bestirs itself, I am not overcome; a glance at the cross of Jesus destroys its charms."--Gesangbuch der Evangel. Brüdergemeinen (Moravian Hymn-book).

[220] The only limitation which is not contradictory to the nature of love is the self-limitation of love by reason, intelligence. The love which despises the stringency, the law of the intelligence, is theoretically false and practically noxious.

[221] The Peripatetics also; who founded love, even that towards all men, not on a particular, religious, but a natural principle.

[222] Active love is and must of course always be particular and limited, i.e., directed to one's neighbour. But it is yet in its nature universal, since it loves man for man's sake, in the name of the race. Christian love, on the contrary, is in its nature exclusive.

[223] Including external nature; for as man belongs to the essence of Nature,--in opposition to common materialism; so Nature belongs to the essence of man,--in opposition to subjective idealism; which is also the secret of our "absolute" philosophy, at least in relation to Nature. Only by uniting man with Nature can we conquer the supranaturalistic egoism of Christianity.

[224] Yes, only as the free bond of love; for a marriage the bond of which is merely an external restriction, not the voluntary, contented self-restriction of love, in short, a marriage which is not spontaneously concluded, spontaneously willed, self-sufficing, is not a true marriage, and therefore not a truly moral marriage.

[225] "Because God does good through government, great men and creatures in general, people rush into error, lean on creatures and not on the Creator;--they do not look from the creature to the Creator. Hence it came that the heathens made gods of kings.... For they cannot and will not perceive that the work or the benefit comes from God, and not merely from the creature, though the latter is a means, through which God works, helps us, and gives to us."--Luther (T. iv. p. 237).

[226] "They who honour me, I will honour, and they who despise me shall be lightly esteemed."--1 Sam. ii. 30. "Jam se, o bone pater, vermis vilissimus et odio dignissimus sempiterno, tamen confidit amari, quoniam se sentit amare, imo quia se amari præsentit, non redamare confunditur.... Nemo itaque se amari diffidat, qui jam amat."--Bernardus ad Thomam (Epist. 107). A very fine and pregnant sentence. If I exist not for God, God exists not for me; if I do not love, I am not loved. The passive is the active certain of itself, the object is the subject certain of itself. To love is to be man, to be loved is to be God. I am loved, says God; I love, says man. It is not until later that this is reversed, that the passive transforms itself into the active, and conversely.

[227] "The Lord spake to Gideon: The people are too many that are with thee, that I should give Midian into their hands; Israel might glorify itself against me and say: My hand has delivered me,"--i.e., "Ne Israel sibi tribuat, quæ mihi debentur." Judges vii. 2. "Thus saith the Lord: Cursed is the man that trusteth in man. But blessed is the man that trusteth in the Lord and whose hope is in the Lord."--Jer. xvii. 5. "God desires not our gold, body and possessions, but has given these to the emperor (that is, to the representative of the world, of the state), and to us through the emperor. But the heart, which is the greatest and best in man, he has reserved for himself;--this must be our offering to God--that we believe in him."--Luther (xvi. p. 505).

[228] Christian baptism also is obviously only a relic of the ancient Nature-worship, in which, as in the Persian, water was a means of religious purification. (S. Rhode: Die heilige Sage, &c., pp. 305, 426.) Here, however, water baptism had a much truer, and consequently a deeper meaning, than with the Christians, because it rested on the natural power and value of water. But indeed for these simple views of Nature which characterised the old religions, our speculative as well as theological supranaturalism has neither sense nor understanding. When therefore the Persians, the Hindoos, the Egyptians, the Hebrews, made physical purity a religious duty, they were herein far wiser than the Christian saints, who attested the supranaturalistic principle of their religion by physical impurity. Supranaturalism in theory becomes anti-naturalism in practice. Supranaturalism is only a euphemism for anti-naturalism.

[229] "Eating and drinking is the easiest of all work, for men like nothing better: yea, the most joyful work in the whole world is eating and drinking, as it is commonly said: Before eating no dancing, and, On a full stomach stands a merry head. In short, eating and drinking is a pleasant necessary work;--that is a doctrine soon learned and made popular. The same pleasant necessary work takes our blessed Lord Christ and says: 'I have prepared a joyful, sweet and pleasant meal, I will lay on you no hard heavy work ... I institute a supper,' &c."--Luther (xvi. 222).

[230] "Manifestum igitur est tantum religionis sanguini et affinitati, quantum ipsis Diis immortalibus tributum: quia inter ista tam sancta vincula non magis, quam in aliquo loco sacrato nudare se, nefas esse credebatur."--Valer. Max. (l. ii. c. i.)

[231] See the author's "Leibnitz."

[232] [Here follows in the original a distinction between Herz, or feeling directed towards real objects, and therefore practically sympathetic; and Gemüth, or feeling directed towards imaginary objects, and therefore practically unsympathetic, self-absorbed. But the verbal distinction is not adhered to in the ordinary use of the language, or, indeed, by Feuerbach himself; and the psychological distinction is sufficiently indicated in other parts of the present work. The passage is therefore omitted, as likely to confuse the reader.--Tr.]

[233] "Haereticus usu omnium jurium destitutus est, ut deportatus."--J. H. Boehmer (l. c. l. v. Tit. vii. § 223. See also Tit. vi.)

[234] Very many Christians rejected the punishment of death, but other criminal punishments of heretics, such as banishment, confiscation--punishments which deprive of life indirectly--they did not find in contradiction with their Christian faith. See on this subject J. H. Boehmer, Jus. Eccl. Protest. l. v. Tit. vii. e.g. §§ i. 155, 157, 162, 163.