The Essence of Christianity

The difference between the belief of the Christians and that of the heathen philosophers as to the destruction of the world is not to be overlooked. The Christian destruction of the world is only a crisis of faith, – the separation of the Christian from all that is anti-christian, the triumph of faith over the world, a judgment of God, an anti-cosmical, supernaturalistic act. “But the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.” – 2 Pet. iii. 7. The heathen destruction of the world is a crisis of the cosmos itself, a process which takes place according to law, which is founded in the constitution of Nature. “Sic origo mundi, non minus solem et lunam et vices siderum et animalium ortus, quam quibus mutarentur terrena, continuit. In his fuit inundatio, quae non secus quam hiems, quam aestas, lege mundi venit.” – Seneca (Nat. Qu. l. iii. c. 29). It is the principle of life immanent in the world, the essence of the world itself, which evolves this crisis out of itself. “Aqua et ignis terrenis dominantur. Ex his ortus et ex his interitus est.” – (Ibid. c. 28.) “Quidquid est, non erit; nec peribit, sed resolvetur.” – (Idem. Epist. 71.) The Christians excluded themselves from the destruction of the world. “And he shall send his angels with a great sound of a trumpet; and they shall gather together his elect from the four winds, from one end of heaven to the other.” – Matt. xxiv. 31. “But there shall not a hair of your head perish… And then shall they see the Son of Man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up and lift up your heads; for your redemption draweth nigh.” – Luke xxi. 18, 27, 28. “Watch ye therefore and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of Man.” – Ib. 36. The heathens, on the contrary, identified their fate with the fate of the world. “Hoc universum, quod omnia divina humanaque complectitur … dies aliquis dissipabit et in confusionem veterem tenebrasque demerget. Eat nunc aliquis et singulas comploret animas. Quis tam superbae impotentisque arrogantiae est, ut in hac naturae necessitate, omnia ad eundem finem revocantis, se unum ac suos seponi velit.” – Seneca (Cons. ad Polyb. cc. 20, 21). “Ergo quandoque erit terminus rebus humanis… Non muri quenquam, non turres tuebuntur. Non proderunt templa supplicibus.” – (Nat. Qu. L. iii. c. 29.) Thus here we have again the characteristic distinction between heathenism and Christianity. The heathen forgot himself in the world, the Christian forgot the world in himself. And as the heathen identified his destruction with the destruction of the world, so he identified his immortality with the immortality of the world. To the heathen, man was a common, to the Christian, a select being; to the latter immortality was a privilege of man, to the former a common good which he vindicated to himself only because, and in so far as, he assigned to other beings a share in it also. The Christians expected the destruction of the world immediately, because the Christian religion has in it no cosmical principle of development: – all which developed itself in Christendom developed itself only in contradiction with the original nature of Christianity; – because by the existence of God in the flesh, i. e., by the immediate identity of the species with the individual, everything was attained, the thread of history was cut short, no other thought of the future remained than the thought of a repetition of the second coming of the Lord. The heathens, on the contrary, placed the destruction of the world in the distant future, because, living in the contemplation of the universe, they did not set heaven and earth in motion on their own account, – because they extended and freed their self-consciousness by the consciousness of the species, placed immortality only in the perpetuation of the species, and thus did not reserve the future to themselves, but left it to the coming generations. “Veniet tempus quo posteri nostri tam aperta nos nescisse mirentur.” – Seneca (Nat. Qu. l. vii. c. 25). He who places immortality in himself abolishes the principle of historical development. The Christians did indeed, according to Peter, expect a new heaven and a new earth. But with this Christian, i. e., superterrestrial earth, the theatre of history is for ever closed, the end of the actual world is come. The heathens, on the contrary, set no limits to the development of the cosmos; they supposed the world to be destroyed only to arise again renovated as a real world; they granted it eternal life. The Christian destruction of the world was a matter of feeling, an object of fear and longing; the heathen, a matter of reason, an inference from the contemplation of nature.

Unspotted Virginity is the principle of Salvation, the principle of the regenerate Christian world. “Virgo genuit mundi salutem; virgo peperit vitam universorum… Virgo portavit, quem mundus iste capere aut sustinere non potest… Per virum autem et mulierem caro ejecta de paradiso: per virginem juncta est Deo.” – Ambrosius (Ep. L. x. Ep. 82). “Jure laudatur bona uxor, sed melius pia virgo praefertur, dicente Apostolo (1 Cor. vii.). Bonum conjugium, per quod est inventa posteritas successionis humanae; sed melius virginitas, per quam regni coelestis haereditas acquisita et coelestium meritorum reperta successio. Per mulierem cura successit: per virginem salus evenit.” – (Id. Ep. 81.) “Castitas jungit hominem coelo… Bona est castitas conjugalis, sed melior est continentia vidualis. Optima vero integritas virginalis.” – De modo bene vivendi, Sermo 22. (Among the spurious writings of Bernard.) “Pulchritudinem hominis non concupiscas.” – (Ibid. S. 23.) “Fornicatio major est omnibus peccatis… Audi beati Isidori verba: Fornicatione coinquinari deterius est omni peccato.” – (Ibid.) “Virginitas cui gloriae merito non praefertur? Angelicae? Angelus habet virginitatem, sed non carnem, sane felicior, quam fortior in hac parte.” – Bernardus (Ep. 113, ad Sophiam Virginem). “Memento semper, quod paradisi colonum de possessione sua mulier ejecerit.” – Hieronymus (Ep. Nepotiano). “In paradiso virginitas conversabatur… Ipse Christus virginitatis gloria non modo ex patre sine initio et sine duorum concursu genitus, sed et homo secundum nos factus, super nos ex virgine sine alieno consortio incarnatus est. Et ipse virginitatem veram et perfectam esse, in se ipso demonstravit. Unde hanc nobis legem non statuit (non enim omnes capiunt verbum hoc, ut ipse dixit) sed opere nos erudivit.” – Joan. Damasc. (Orthod. Fidei, l. iv. c. 25).

Now if abstinence from the satisfaction of the sensual impulse, the negation of difference of sex and consequently of sexual love, – for what is this without the other? – is the principle of the Christian heaven and salvation; then necessarily the satisfaction of the sexual impulse, sexual love, on which marriage is founded, is the source of sin and evil. And so it is held. The mystery of original sin is the mystery of sexual desire. All men are conceived in sin because they were conceived with sensual, i. e., natural pleasure. The act of generation, as an act of sensual enjoyment, is sinful. Sin is propagated from Adam down to us, simply because its propagation is the natural act of generation. This is the mystery of Christian original sin. “Atque hic quam alienus a vero sit, etiam hic reprehenditur, quod voluptatem in homine Deo authore creatam asserit principaliter. Sed hoc divinae scriptura redarguit, quae serpentis insidiis atque illecebris infusam Adae atque Evae voluptatem docet, siquidem ipse serpens voluptas sit… Quomodo igitur voluptas ad paradisum revocare nos potest, quae sola nos paradiso exuit?” – Ambrosius (Ep. L. x. Ep. 82). “Voluptas ipsa sine culpa nullatenus esse potest.” – Petrus L. (l. iv. dist. 31, c. 5). “Omnes in peccatis nati sumus, et ex carnis delectatione concepti culpam originalem nobiscum traximus.” – Gregorius (Petrus L. l. ii. dist. 30, c. 2). “Firmissime tene et nullatenus dubites, omnem hominem, qui per concubitum viri et mulieris concipitur, cum originali peccato nasci… Ex his datur intelligi, quid sit originale peccatum, scl. vitium concupiscentiae, quod in omnes concupiscentialiter natos per Adam intravit.” – (Ibid. c. 3, see also dist. 31, c. 1.) “Peccati causa ex carne est.” – Ambrosius (ibid.) “Christus peccatum non habet, nec originale traxit, nec suum addidit: extra voluptatem carnalis libidinis venit, non ibi fuit complexus maritalis… Omnis generatus, damnatus.” – Augustinus (Serm. ad Pop. S. 294, cc. 10, 16). “Homo natus de muliere et ob hoc cum reatu.” – Bernardus (de Consid. l. ii.). “Peccatum quomodo non fuit, ubi libido non defuit?.. Quo pacto, inquam, aut sanctus asseretur conceptus, qui de spiritus non est, ne dicam de peccato est?” – Id. (Epist. 174, edit. cit.). “All that is born into the world of man and woman is sinful, under God’s anger and curse, condemned to death.” “All men born of a father and mother are children of wrath by nature, as St. Paul testifies, Ephes. ii.” “We have by nature a tainted, sinful conception and birth.” – Luther (Th. xvi. 246, 573). It is clear from these examples, that “carnal intercourse” – even a kiss is carnal intercourse – is the radical sin, the radical evil of mankind; and consequently the basis of marriage, the sexual impulse, honestly outspoken, is a product of the devil. It is true that the creature as the work of God is good, but it has long ceased to exist as it was created. The devil has alienated the creature from God and corrupted it to the very foundation. “Cursed be the ground for thy sake.” The fall of the creature, however, is only an hypothesis by which faith drives from its mind the burdensome, disquieting contradiction, that Nature is a product of God, and yet, as it actually is, does not harmonise with God, i. e., with the Christian sentiment.

Christianity certainly did not pronounce the flesh as flesh, matter as matter, to be something sinful, impure; on the contrary, it contended vehemently against the heretics who held this opinion and rejected marriage. (See for example Augustin. contra Faustum, l. 29, c. 4, l. 30, c. 6. Clemens Alex. Stromata, lib. iii. and Bernard. Super Cantica, Sermo 66.) But quite apart from the hatred to heretics which so inspired the holy Christian Church and made it so politic, this protest rested on grounds which by no means involved the recognition of Nature as such, and under limitations, i. e., negations, which make the recognition of Nature merely apparent and illusory. The distinction between the heretics and the orthodox is only this, that the latter said indirectly, covertly, secretly, what the former declared plainly, directly, but for that very reason offensively. Pleasure is not separable from matter. Material pleasure is nothing further, so to speak, than the joy of matter in itself, matter proving itself by activity. Every joy is self-activity, every pleasure a manifestation of force, energy. Every organic function is, in a normal condition, united with enjoyment; even breathing is a pleasurable act, which is not perceived as such only because it is an uninterrupted process. He therefore who declares generation, fleshly intercourse, as such, to be pure, but fleshly intercourse united with sensual pleasure to be a consequence of original sin and consequently itself a sin, acknowledges only the dead, not the living flesh – he raises a mist before us, he condemns, rejects the act of generation, and matter in general, though under the appearance of not rejecting it, of acknowledging it. The unhypocritical, honest acknowledgment of sensual life is the acknowledgment of sensual pleasure. In brief, he who, like the Bible, like the Church, does not acknowledge fleshly pleasure – that, be it understood, which is natural, normal, inseparable from life – does not acknowledge the flesh. That which is not recognised as an end in itself (it by no means follows that it should be the ultimate end) is in truth not recognised at all. Thus he who allows me wine only as medicine forbids me the enjoyment of wine. Let not the liberal supply of wine at the wedding at Cana be urged. For that scene transports us, by the metamorphosis of water into wine, beyond Nature into the region of supernaturalism. Where, as in Christianity, a supernatural, spiritual body is regarded as the true, eternal body, i. e., a body from which all objective, sensual impulses, all flesh, all nature, is removed, there real, i. e., sensual fleshly matter is denied, is regarded as worthless, nothing.

Certainly Christianity did not make celibacy a law (save at a later period for the priests). But for the very reason that chastity, or rather privation of marriage, of sex, is the highest, the most transcendent, supernaturalistic, heavenly virtue, it cannot and must not be lowered into a common object of duty; it stands above the law, it is the virtue of Christian grace and freedom. “Christus hortatur idoneos ad coelibatum, ut donum recte tueantur; idem Christus iis, qui puritatem extra conjugium non, retinent, praecipit, ut pure in conjugio vivant.” – Melancthon. (Responsio ad Colonienses. Declam. T. iii.). “Virginitas non est jussa, sed admonita, quia nimis est excelsa.” – De modo bene viv. (Sermo 21). “Et qui matrimonio jungit virginem suam, benefacit, et qui non jungit, melius facit. Quod igitur bonum est, non vitandum est, et quod est melius eligendum est. Itaque non imponitur, sed proponitur. Et ideo bene Apostolus dixit: De virginibus autem praeceptum non habeo, consilium autem do. Ubi praeceptum est, ibi lex est, ubi consilium, ibi gratia est… Praeceptum enim castitatis est, consilium integritatis… Sed nec vidua praeceptum accipit, sed consilium. Consilium autem non semel datum, sed saepe repetitum.” – Ambrosius (Liber. de viduis). That is to say: celibacy, abstinence from marriage, is no law in the common or Jewish sense, but a law in the Christian sense, or for the Christian sentiment, which takes Christian virtue and perfection as the rule of conscience, as the ideal of feeling, – no despotic but a friendly law, no public but a secret, esoteric law – a mere counsel, i. e., a law which does not venture to express itself as a law, a law for those of finer feelings, not for the great mass. Thou mayst marry; yes indeed! without any fear of committing a sin, i. e., a public, express, plebeian sin; but thou dost all the better if thou dost not marry; meanwhile this is only my undictatorial, friendly advice. Omnia licent, sed omnia non expediunt. What is allowed in the first member of the sentence is retracted in the second. Licet, says the man; non expedit, says the Christian. But only that which is good for the Christian is for the man, so far as he desires to be a Christian, the standard of doing and abstaining. “Quae non expediunt, nec licent,” such is the conclusion arrived at by the sentiment of Christian nobility. Marriage is therefore only an indulgence to the weakness, or rather the strength of the flesh, a taint of nature in Christianity, a falling short of the genuine, perfect Christian sentiment; being, however, nevertheless good, laudable, even holy, in so far as it is the best antidote to fornication. For its own sake, as the self-enjoyment of sexual love, it is not acknowledged, not consecrated; thus the holiness of marriage in Christianity is only an ostensible holiness, only illusion, for that which is not acknowledged for its own sake is not acknowledged at all, while yet there is a deceitful show of acknowledgment. Marriage is sanctioned not in order to hallow and satisfy the flesh, but to restrict the flesh, to repress it, to kill it – to drive Beelzebub out by Beelzebub. “Quae res et viris et feminis omnibus adest ad matrimonium et stuprum? Commixtio carnis scilicet, cujus concupiscentiam Dominus stupro adaequavit… Ideo virginis principalis sanctitas, quia caret stupri affinitati.” – Tertullianus (de Exhort. Cast. c. 9). “Et de ipso conjugis melius aliquid, quam concessisti, monuisti.” – Augustinus (Confess. x. c. 30). “It is better to marry than to burn.” – I Cor. vii. 9. But how much better is it, says Tertullian, developing this text, neither to marry nor to burn… “Possum dicere, quod permittitur bonum non est.” – (Ad Uxorem, l. i. c. 3.) “De minoribus bonis est conjugiam, quod non meretur palmam, sed est in remedium… Prima institutio habuit praeceptum, secunda indulgentiam. Didicimus enim ab Apostolo, humano generi propter vitandam fornicationem indultum esse conjugium.” – Petrus Lomb. (l. iv. dist. 26, c. 2). “The Master of the Sentences says rightly, that in Paradise marriage was ordained as service, but after sin as medicine.” – Luther (Th. i. p. 349). “Where marriage and virginity are compared, certainly chastity is a nobler gift than marriage.” – Id. (Th. i. p. 319). “Those whom the weakness of nature does not compel to marriage, but who are such that they can dispense with marriage, these do rightly to abstain from marriage.” – Id. (Th. v. p. 538). Christian sophistry will reply to this, that only marriage which is not Christian, only that which is not consecrated by the spirit of Christianity, i. e., in which Nature is not veiled in pious images, is unholy. But if marriage, if Nature is first made holy by relation to Christ, it is not the holiness of marriage which is declared, but of Christianity; and marriage, Nature, in and by itself, is unholy. And what is the semblance of holiness with which Christianity invests marriage, in order to becloud the understanding, but a pious illusion? Can the Christian fulfil his marriage duties without surrendering himself, willingly or not, to the passion of love? Yes indeed. The Christian has for his object the replenishing of the Christian Church, not the satisfaction of love. The end is holy, but the means in itself unholy. And the end sanctifies, exculpates the means. “Conjugalis concubitus generandi gratia non habet culpam.” Thus the Christian, at least the true Christian, denies, or at least is bound to deny Nature, while he satisfies it; he does not wish for, he rather contemns the means in itself; he seeks only the end in abstracto; he does with religious, supranaturalistic horror what he does, though against his will, with natural, sensual pleasure. The Christian does not candidly confess his sensuality, he denies Nature before his faith, and his faith before Nature, i. e., he publicly disavows what he privately does. Oh, how much better, truer, purer-hearted in this respect were the heathens, who made no secret of their sensuality, than the Christians, who, while gratifying the flesh, at the same time deny that they gratify it! To this day the Christians adhere theoretically to their heavenly origin and destination; to this day, out of supranaturalistic affectation, they deny their sex, and turn away with mock modesty from every sensuous picture, every naked statue, as if they were angels; to this day they repress, even by legal force, every open-hearted, ingenuous self-confession even of the most uncorrupt sensuality, only stimulating by this public prohibition the secret enjoyment of sensuality. What then, speaking briefly and plainly, is the distinction between Christians and heathens in this matter? The heathens confirmed, the Christians contradicted their faith by their lives. The heathens do what they mean to do, the Christians what they do not mean: the former, where they sin, sin with their conscience, the latter against their conscience; the former sin simply, the latter doubly; the former from hypertrophy, the latter from atrophy of the flesh. The specific crime of the heathens is the ponderable, palpable crime of licentiousness, that of the Christians is the imponderable, theological crime of hypocrisy, – that hypocrisy of which Jesuitism is indeed the most striking, world-historical, but nevertheless only a particular manifestation. “Theology makes sinners,” says Luther – Luther, whose positive qualities, his heart and understanding, so far as they applied themselves to natural things, were not perverted by theology. And Montesquieu gives the best commentary on this saying of Luther’s when he says: “La dévotion trouve, pour faire de mauvaises actions, des raisons, qu’un simple honnête homme ne saurait trouver.” – (Pensées Diverses.)

§ 16

The Christian heaven is Christian truth. That which its excluded from heaven is excluded from true Christianity. In heaven the Christian is free from that which he wishes to be free from here – free from the sexual impulse, free from matter, free from Nature in general. “In the resurrection they neither marry nor are given in marriage, but are as the angels of God in heaven.” – Matt. xxii. 30. “Meats for the belly, and the belly for meats; but God shall destroy (καταργήσει, make useless) both it and them.” – 1 Cor. vi. 13. “Now this I say, brethren, that flesh and blood cannot inherit the kingdom of heaven, neither doth corruption inherit incorruption.” – Ib. xv. 50. “They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat.” – Rev. vii. 16. “And there shall be no night there; and they need no candle, neither light of the sun.” – Ib. xxii. 5. “Comedere, bibere, vigilare, dormire, quiescere, laborare et caeteris necessitatibus naturae subjacere, vere magna miseria est et afflictio homini devoto, qui libenter esset absolutus et liber ab omni peccato. Utinam non essent istae necessitates, sed solum spirituales animae refectiones, quas heu! satis raro degustamus.” – Thomas à K. (de Imit. 1. i. cc. 22, 25). See also on this subject S. Gregorii Nyss. de Anima et Resurr., Lipsiae, 1837, pp. 98, 144, 153). It is true that the Christian immortality, in distinction from the heathen, is not the immortality of the soul, but that of the flesh, that is, of the whole man. “Scientia immortalis visa est res illis (the heathen philosophers) atque incorruptibilis. Nos autem, quibus divina revelatio illuxit … novimus, non solum mentem, sed affectus perpurgatos, neque animam tantum, sed etiam corpus ad immortalitatem assumptum iri suo tempore.” – Baco de Verul. (de Augm. Scien. 1. i.). On this account Celsus reproached the Christians with a desiderium corporis. But this immortal body is, as has been already remarked, an immaterial, i. e., a thoroughly fanciful, subjective body – a body which is the direct negation of the real, natural body. The ideal on which this faith hinges is not the recognition or glorification of nature, of matter as such, but rather the reality of the emotive imagination, the satisfaction of the unlimited, supranaturalistic desire of happiness, to which the actual, objective body is a limitation.

As to what the angels strictly are, whom heavenly souls will be like, the Bible is as far from giving us any definite information as on other weighty subjects; it only calls them πνεύματα, spirits, and declares them to be higher than men. The later Christians expressed themselves more definitely on this subject; more definitely, but variously. Some assigned bodies to the angels, others not; a difference which, however, is only apparent, since the angelic body is only a phantasmal one. But concerning the human body of the resurrection, they had not only different, but even opposite, conceptions; indeed, these contradictions lay in the nature of the case, necessarily resulted from the fundamental contradiction of the religious consciousness which, as we have shown, exhibits itself in the incompatible propositions that the body which is raised is the same individual body which we had before the resurrection, and that nevertheless it is another. It is the same body even to the hair, “cum nec periturus sit capillus, ut ait Dominus: Capillus de capite vestro non peribit.” – Augustinus und Petrus, L. l. iv. dist. 44, c. 1. Nevertheless it is the same in such a way that everything burdensome, everything contradictory to transcendental feeling, is removed. “Immo sicut dicit Augustinus: Detrahentur vitia et remanebit natura. Superexcrescentia autem capillorum et unguium est de superfluitate et vitio naturae. Si enim non peccasset homo, crescerent ungues et capilli ejus usque ad determinatam quantitatem, sicut in leonibus et avibus.” – (Addit. Henrici ab Vurimaria, ibid. edit. Basiliae, 1513.) What a specific, naïve, ingenuous, confident, harmonious faith! The risen body, as the same and yet another, a new body, has hair and nails, otherwise it would be a maimed body, deprived of an essential ornament, and consequently the resurrection would not be a restitutio in integrum; moreover they are the same hair and nails as before, but yet so modified that they are in accordance with the body. Why do not the believing theologians of modern times enter into such specialities as occupied the older theologians? Because their faith is itself only general, indefinite, i. e., a faith which they only suppose themselves to possess; because, from fear of their understanding, which has long been at issue with their faith, from fear of risking their feeble faith by bringing it to the light, that is, considering it in detail, they suppress the consequences, the necessary determinations of their faith, and conceal them from their understanding.