[2] 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.” [↑]
[3] 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). [↑]
[4] 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. [↑]
[5] 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. [↑]
[6] “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). [↑]
[7] “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). [↑]
[8] It is only unbelief in the efficacy of prayer which has subtly limited prayer to spiritual matters. [↑]
[9] 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. [↑]
[10] “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). [↑]
[11] “Pulchras formas et varias, nitidos et amœnos 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. [↑]