Faith is the opposite of love. Love recognises virtue even in sin, truth in error. It is only since the power of faith has been supplanted by the power of the natural unity of mankind, the power of reason, of humanity, that truth has been seen even in polytheism, in idolatry generally, – or at least that there has been any attempt to explain on positive grounds what faith, in its bigotry, derives only from the devil. Hence love is reconcilable with reason alone, not with faith; for as reason, so also love is free, universal, in its nature; whereas faith is narrow-hearted, limited. Only where reason rules, does universal love rule; reason is itself nothing else than universal love. It was faith, not love, not reason, which invented Hell. To love, Hell is a horror; to reason, an absurdity. It would be a pitiable mistake to regard Hell as a mere aberration of faith, a false faith. Hell stands already in the Bible. Faith is everywhere like itself; at least positive religious faith, faith in the sense in which it is here taken, and must be taken unless we would mix with it the elements of reason, of culture, – a mixture which indeed renders the character of faith unrecognisable.
Thus if faith does not contradict Christianity, neither do those dispositions which result from faith, neither do the actions which result from those dispositions. Faith condemns, anathematises; all the actions, all the dispositions, which contradict love, humanity, reason, accord with faith. All the horrors of Christian religious history, which our believers aver not to be due to Christianity, have truly arisen out of Christianity, because they have arisen out of faith. This repudiation of them is indeed a necessary consequence of faith; for faith claims for itself only what is good, everything bad it casts on the shoulders of unbelief, or of misbelief, or of men in general. But this very denial of faith that it is itself to blame for the evil in Christianity, is a striking proof that it is really the originator of that evil, because it is a proof of the narrowness, partiality, and intolerance which render it well-disposed only to itself, to its own adherents, but ill-disposed, unjust towards others. According to faith, the good which Christians do, is not done by the man, but by the Christian, by faith; but the evil which Christians do, is not done by the Christian, but by the man. The evil which faith has wrought in Christendom thus corresponds to the nature of faith, – of faith as it is described in the oldest and most sacred records of Christianity, of the Bible. “If any man preach any other gospel unto you than that ye have received, let him be accursed,”211 ἀνάθεμα ἔστω, Gal. i. 9. “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,” 2 Cor. iv. 14–17. “When the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and admired in all them that believe,” 2 Thess. i. 7–10. “Without faith it is impossible to please God,” Heb. xi. 6. “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life,” John iii. 16. “Every spirit that confesseth that Jesus Christ is come in the flesh is of God: and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is the spirit of antichrist,” 1 John iv. 2, 3. “Who is a liar, but he that denieth that Jesus is the Christ? He is antichrist that denieth the Father and the Son,” 1 John ii. 22. “Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God: he that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: for he that biddeth him God speed, is partaker of his evil deeds,” 2 John ix. 11. Thus speaks the apostle of love. But the love which he celebrates is only the brotherly love of Christians. “God is the Saviour of all men, specially of those that believe,” 1 Tim. iv. 10. A fatal “specially!” “Let us do good unto all men, especially unto them who are of the household of faith,” Gal. vi. 10. An equally pregnant “especially!” “A man that is a heretic, after the first and second admonition reject; knowing that he that is such is subverted, and sinneth, being condemned of himself,”212 Titus iii. 10, 11. “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him,”213 John iii. 36. “And whosoever shall offend one of these little ones that believe in me, it were better for him that a millstone were hanged about his neck, and that he were cast into the sea,” Mark ix. 42; Matt, xviii. 6. “He that believeth and is baptized shall be saved; but he that believeth not shall be damned,” Mark xvi. 16. The distinction between faith as it is expressed in the Bible and faith as it has exhibited itself in later times, is only the distinction between the bud and the plant. In the bud I cannot so plainly see what is obvious in the matured plant; and yet the plant lay already in the bud. But that which is obvious, sophists of course will not condescend to recognise; they confine themselves to the distinction between explicit and implicit existence, – wilfully overlooking their essential identity.
Faith necessarily passes into hatred, hatred into persecution, where the power of faith meets with no contradiction, where it does not find itself in collision with a power foreign to faith, the power of love, of humanity, of the sense of justice. Faith left to itself necessarily exalts itself above the laws of natural morality. The doctrine of faith is the doctrine of duty towards God, – the highest duty of faith. By how much God is higher than man, by so much higher are duties to God than duties towards man; and duties towards God necessarily come into collision with common human duties. God is not only believed in, conceived as the universal being, the Father of men, as Love: – such faith is the faith of love; – he is also represented as a personal being, a being by himself. And so far as God is regarded as separate from man, as an individual being, so far are duties to God separated from duties to man: – faith is, in the religious sentiment, separated from morality, from love.214 Let it not be replied that faith in God is faith in love, in goodness itself; and that thus faith is itself an expression of a morally good disposition. In the idea of personality, ethical definitions vanish; they are only collateral things, mere accidents. The chief thing is the subject, the divine Ego. Love to God himself, since it is love to a personal being, is not a moral but a personal love. Innumerable devout hymns breathe nothing but love to the Lord; but in this love there appears no spark of an exalted moral idea or disposition.
Faith is the highest to itself, because its object is a divine personality. Hence it makes salvation dependent on itself, not on the fulfilment of common human duties. But that which has eternal salvation as its consequence, necessarily becomes in the mind of man the chief thing. As therefore inwardly morality is subordinate to faith, so it must also be outwardly, practically subordinate, nay, sacrificed, to faith. It is inevitable that there should be actions in which faith exhibits itself in distinction from morality, or rather in contradiction with it; – actions which are morally bad, but which according to faith are laudable, because they have in view the advantage of faith. All salvation depends on faith: it follows that all again depends on the salvation of faith. If faith is endangered, eternal salvation and the honour of God are endangered. Hence faith absolves from everything; for, strictly considered, it is the sole subjective good in man, as God is the sole good and positive being: – the highest commandment therefore is: Believe!215
For the very reason that there is no natural, inherent connection between faith and the moral disposition, that, on the contrary, it lies in the nature of faith that it is indifferent to moral duties,216 that it sacrifices the love of man to the honour of God, – for this reason it is required that faith should have good works as its consequence, that it should prove itself by love. Faith destitute of love, or indifferent to love, contradicts the reason, the natural sense of right in man, moral feeling, on which love immediately urges itself as a law. Hence faith, in contradiction with its intrinsic character, has limits imposed on it by morality: a faith which effects nothing good, which does not attest itself by love, comes to be held as not a true and living faith. But this limitation does not arise out of faith itself. It is the power of love, a power independent of faith, which gives laws to it; for moral character is here made the criterion of the genuineness of faith, the truth of faith is made dependent on the truth of ethics: – a relation which, however, is subversive of faith.
Faith does indeed make man happy; but thus much is certain: it infuses into him no really moral dispositions. If it ameliorate man, if it have moral dispositions as its consequence, this proceeds solely from the inward conviction of the irreversible reality of morals: – a conviction independent of religious faith. It is morality alone, and by no means faith, that cries out in the conscience of the believer: thy faith is nothing, if it does not make thee good. It is not to be denied that the assurance of eternal salvation, the forgiveness of sins, the sense of favour and release from all punishment, inclines man to do good. The man who has this confidence possesses all things; he is happy;217 he becomes indifferent to the good things of this world; no envy, no avarice, no ambition, no sensual desire, can enslave him; everything earthly vanishes in the prospect of heavenly grace and eternal bliss. But in him good works do not proceed from essentially virtuous dispositions. It is not love, not the object of love, man, the basis of all morality, which is the motive of his good works. No! he does good not for the sake of goodness itself, not for the sake of man, but for the sake of God; – out of gratitude to God, who has done all for him, and for whom therefore he must on his side do all that lies in his power. He forsakes sin, because it wounds God, his Saviour, his Benefactor.218 The idea of virtue is here the idea of compensatory sacrifice. God has sacrificed himself for man; therefore man must sacrifice himself to God. The greater the sacrifice the better the deed. The more anything contradicts man and Nature, the greater the abnegation, the greater is the virtue. This merely negative idea of goodness has been especially realised and developed by Catholicism. Its highest moral idea is that of sacrifice; hence the high significance attached to the denial of sexual love, – to virginity. Chastity, or rather virginity, is the characteristic virtue of the Catholic faith, – for this reason, that it has no basis in Nature. It is the most fanatical, transcendental, fantastical virtue, the virtue of supranaturalistic faith; – to faith, the highest virtue, but in itself no virtue at all. Thus faith makes that a virtue which intrinsically, substantially, is no virtue; it has therefore no sense of virtue; it must necessarily depreciate true virtue because it so exalts a merely apparent virtue, because it is guided by no idea but that of the negation, the contradiction of human nature.
But although the deeds opposed to love which mark Christian religious history, are in accordance with Christianity, and its antagonists are therefore right in imputing to it the horrible actions resulting from dogmatic creeds; those deeds nevertheless at the same time contradict Christianity, because Christianity is not only a religion of faith, but of love also, – pledges us not only to faith, but to love. Uncharitable actions, hatred of heretics, at once accord and clash with Christianity? how is that possible? Perfectly. Christianity sanctions both the actions that spring out of love, and the actions that spring from faith without love. If Christianity had made love only its law, its adherents would be right, – the horrors of Christian religious history could not be imputed to it; if it had made faith only its law, the reproaches of its antagonists would be unconditionally, unrestrictedly true. But Christianity has not made love free; it has not raised itself to the height of accepting love as absolute. And it has not given this freedom, nay, cannot give it, because it is a religion, – and hence subjects love to the dominion of faith. Love is only the exoteric, faith the esoteric doctrine of Christianity; love is only the morality, faith the religion of the Christian religion.
God is love. This is the sublimest dictum of Christianity. But the contradiction of faith and love is contained in the very proposition. Love is only a predicate, God the subject. What, then, is this subject in distinction from love? And I must necessarily ask this question, make this distinction. The necessity of the distinction would be done away with only if it were said conversely: Love is God, love is the absolute being. Thus love would take the position of the substance. In the proposition “God is love,” the subject is the darkness in which faith shrouds itself; the predicate is the light, which first illuminates the intrinsically dark subject. In the predicate I affirm love, in the subject faith. Love does not alone fill my soul: I leave a place open for my uncharitableness by thinking of God as a subject in distinction from the predicate. It is therefore inevitable that at one moment I lose the thought of love, at another the thought of God, that at one moment I sacrifice the personality of God to the divinity of love, at another the divinity of love to the personality of God. The history of Christianity has given sufficient proof of this contradiction. Catholicism, especially, has celebrated Love as the essential deity with so much enthusiasm, that to it the personality of God has been entirely lost in this love. But at the same time it has sacrificed love to the majesty of faith. Faith clings to the self-subsistence of God; love does away with it. “God is love,” means, God is nothing by himself: he who loves, gives up his egoistical independence; he makes what he loves indispensable, essential to his existence. But while Self is being sunk in the depths of love, the idea of the Person rises up again and disturbs the harmony of the divine and human nature which had been established by love. Faith advances with its pretensions, and allows only just so much to Love as belongs to a predicate in the ordinary sense. It does not permit love freely to unfold itself; it makes love the abstract, and itself the concrete, the fact, the basis. The love of faith is only a rhetorical figure, a poetical fiction of faith, – faith in ecstasy. If faith comes to itself, Love is fled.
This theoretic contradiction must necessarily manifest itself practically. Necessarily; for in Christianity love is tainted by faith, it is not free, it is not apprehended truly. A love which is limited by faith is an untrue love.219 Love knows no law but itself; it is divine through itself; it needs not the sanction of faith; it is its own basis. The love which is bound by faith is a narrow-hearted, false love, contradicting the idea of love, i. e., self-contradictory, – a love which has only a semblance of holiness, for it hides in itself the hatred that belongs to faith; it is only benevolent so long as faith is not injured. Hence, in this contradiction with itself, in order to retain the semblance of love, it falls into the most diabolical sophisms, as we see in Augustine’s apology for the persecution of heretics. Love is limited by faith; hence it does not regard even the uncharitable actions which faith suggests as in contradiction with itself; it interprets the deeds of hatred which are committed for the sake of faith as deeds of love. And it necessarily falls into such contradictions, because the limitation of love by faith is itself a contradiction. If it once is subjected to this limitation, it has given up its own judgment, its inherent measure and criterion, its self-subsistence; it is delivered up without power of resistance to the promptings of faith.
Here we have again an example, that much which is not found in the letter of the Bible, is nevertheless there in principle. We find the same contradictions in the Bible as in Augustine, as in Catholicism generally; only that in the latter they are definitely declared, they are developed into a conspicuous, and therefore revolting existence. The Bible curses through faith, blesses through love. But the only love it knows is a love founded on faith. Thus here already it is a love which curses, an unreliable love, a love which gives me no guarantee that it will not turn into hatred; for if I do not acknowledge the articles of faith, I am out of the sphere of love, a child of hell, an object of anathema, of the anger of God, to whom the existence of unbelievers is a vexation, a thorn in the eye. Christian love has not overcome hell, because it has not overcome faith. Love is in itself unbelieving, faith unloving. And love is unbelieving because it knows nothing more divine than itself, because it believes only in itself as absolute truth.
Christian love is already signalised as a particular, limited love, by the very epithet, Christian. But love is in its nature universal. So long as Christian love does not renounce its qualification of Christian, does not make love, simply, its highest law, so long is it a love which is injurious to the sense of truth, for the very office of love is to abolish the distinction between Christianity and so-called heathenism; – so long is it a love which by its particularity is in contradiction with the nature of love, an abnormal, loveless love, which has therefore long been justly an object of sarcasm. True love is sufficient to itself; it needs no special title, no authority. Love is the universal law of intelligence and Nature; – it is nothing else than the realisation of the unity of the species through the medium of moral sentiment. To found this love on the name of a person, is only possible by the association of superstitious ideas, either of a religious or speculative character. For with superstition is always associated particularism, and with particularism, fanaticism. Love can only be founded on the unity of the species, the unity of intelligence – on the nature of mankind; then only is it a well-grounded love, safe in its principle, guaranteed, free, for it is fed by the original source of love, out of which the love of Christ himself arose. The love of Christ was itself a derived love. He loved us not out of himself, by virtue of his own authority, but by virtue of our common human nature. A love which is based on his person is a particular, exclusive love, which extends only so far as the acknowledgment of this person extends, a love which does not rest on the proper ground of love. Are we to love each other because Christ loved us? Such love would be an affected, imitative love. Can we truly love each other only if we love Christ? Is Christ the cause of love? Is he not rather the apostle of love? Is not the ground of his love the unity of human nature? Shall I love Christ more than mankind? Is not such love a chimerical love? Can I step beyond the idea of the species? Can I love anything higher than humanity? What ennobled Christ was love; whatever qualities he had, he held in fealty to love; he was not the proprietor of love, as he is represented to be in all superstitious conceptions. The idea of love is an independent idea; I do not first deduce it from the life of Christ; on the contrary, I revere that life only because I find it accordant with the law, the idea of love.
This is already proved historically by the fact that the idea of love was by no means first introduced into the consciousness of mankind with and by Christianity, – is by no means peculiarly Christian. The horrors of the Roman Empire present themselves with striking significance in company with the appearance of this idea. The empire of policy which united men after a manner corresponding with its own idea, was coming to its necessary end. Political unity is a unity of force. The despotism of Rome must turn in upon itself, destroy itself. But it was precisely through this catastrophe of political existence that man released himself entirely from the heart-stifling toils of politics. In the place of Rome appeared the idea of humanity; to the idea of dominion succeeded the idea of love. Even the Jews, by imbibing the principle of humanity contained in Greek culture, had by this time mollified their malignant religious separatism. Philo celebrates love as the highest virtue. The extinction of national differences lay in the idea of humanity itself. Thinking minds had very early overstepped the civil and political separation of man from man. Aristotle distinguishes the man from the slave, and places the slave, as a man, on a level with his master, uniting them in friendship. Epictetus, the slave, was a Stoic; Antoninus, the emperor, was a Stoic also: thus did philosophy unite men. The Stoics taught220 that man was not born for his own sake, but for the sake of others, i. e., for love: a principle which implies infinitely more than the celebrated dictum of the Emperor Antoninus, which enjoined the love of enemies. The practical principle of the Stoics is so far the principle of love. The world is to them one city, men its citizens. Seneca, in the sublimest sayings, extols love, clemency, humanity, especially towards slaves. Thus political rigour and patriotic narrowness were on the wane.
Christianity was a peculiar manifestation of these human tendencies; – a popular, consequently a religious, and certainly a most intense manifestation of this new principle of love. That which elsewhere made itself apparent in the process of culture, expressed itself here as religious feeling, as a matter of faith. Christianity thus reduced a general unity to a particular one, it made love collateral to faith; and by this means it placed itself in contradiction with universal love. The unity was not referred to its true origin. National differences indeed disappeared; but in their place difference of faith, the opposition of Christian and un-Christian, more vehement than a national antagonism, and also more malignant, made its appearance in history.
All love founded on a special historical phenomenon contradicts, as has been said, the nature of love, which endures no limits, which triumphs over all particularity. Man is to be loved for man’s sake. Man is an object of love because he is an end in himself, because he is a rational and loving being. This is the law of the species, the law of the intelligence. Love should be immediate, undetermined by anything else than its object; – nay, only as such is it love. But if I interpose between my fellow-man and myself the idea of an individuality, in whom the idea of the species is supposed to be already realised, I annihilate the very soul of love, I disturb the unity by the idea of a third external to us; for in that case my fellow-man is an object of love to me only on account of his resemblance or relation to this model, not for his own sake. Here all the contradictions reappear which we have in the personality of God, where the idea of the personality by itself, without regard to the qualities which render it worthy of love and reverence, fixes itself in the consciousness and feelings. Love is the subjective reality of the species, as reason is its objective reality. In love, in reason, the need of an intermediate person disappears. Christ is nothing but an image, under which the unity of the species has impressed itself on the popular consciousness. Christ loved men: he wished to bless and unite them all without distinction of sex, age, rank, or nationality. Christ is the love of mankind to itself embodied in an image – in accordance with the nature of religion as we have developed it – or contemplated as a person, but a person who (we mean, of course, as a religious object) has only the significance of an image, who is only ideal. For this reason love is pronounced to be the characteristic mark of the disciples. But love, as has been said, is nothing else than the active proof, the realisation of the unity of the race, through the medium of the moral disposition. The species is not an abstraction; it exists in feeling, in the moral sentiment, in the energy of love. It is the species which infuses love into me. A loving heart is the heart of the species throbbing in the individual. Thus Christ, as the consciousness of love, is the consciousness of the species. We are all one in Christ. Christ is the consciousness of our identity. He therefore who loves man for the sake of man, who rises to the love of the species, to universal love, adequate to the nature of the species,221 he is a Christian, is Christ himself. He does what Christ did, what made Christ Christ. Thus, where there arises the consciousness of the species as a species, the idea of humanity as a whole, Christ disappears, without, however, his true nature disappearing; for he was the substitute for the consciousness of the species, the image under which it was made present to the people, and became the law of the popular life.