earth that came to be called Christendom. ], [“They who honour me, I will honour, and they who despise me shall be lightly esteemed.” – i Sam. Therefore forget not the gratitude which thou owest to the natural qualities of bread and wine! The Water of Baptism is to religion only the means by which the Holy Spirit imparts itself to man. But let it not be demanded of an author who proposes to himself as his goal not the favour of his contemporaries, but only the truth, the unveiled, naked truth, that he should have or feign respect towards an empty appearance, especially as the object which underlies this appearance is in itself the culminating point of religion, i.e., the point at which the religious slides into the irreligious. it sucks away the best forces of morality; it renders to man only the things that are man's, but to God the things that are God's; and to him is rendered true living emotion, – the heart. But by this conception it is placed in contradiction with reason, with the truth of things. Bruckberg, Feb. 14, 1843. If morality has no foundation in itself, there is no inherent necessity for morality; morality is then surrendered to the groundless arbitrariness of religion. Defining God is not easy to do. Development advances gently contest impetuously, for development is self-contented at every stage, contest only at the last blow. [“They who honour me, I will honour, and they who despise me shall be lightly esteemed.” – i Sam. He is thankful, grateful to God, but unthankful to man. Water is the simplest means of grace or healing for the maladies of the soul as well as of the body. I, on the contrary, take as the object of my analysis and reduction only the Christian significance of the rite, that view of it which is sanctioned in Christianity, and I proceed on the supposition that only that significance which a dogma or institution has in Christianity (of course in ancient Christianity, not in modern), whether it may present itself in other religions or not, is also the true origin of that dogma or institution in so far as it is Christian. – is sacred in itself, by the very nature of the union which is therein effected. Development is deliberate, but contest resolute. 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. Supra-naturalism in theory becomes anti-naturalism in practice. 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. It is true that I have always taken as the standard of the mode of teaching and writing, not the abstract, particular, professional philosopher, but universal man, that I have regarded man as the criterion of truth, and not this or that founder of a system, and have from the first placed the highest excellence of the philosopher in this, that he abstains, both as a man and as an author, from the ostentation of philosophy, i.e., that he is a philosopher only in reality, not formally, that he is a quiet philosopher, not a loud and still less a brawling one. If I exist not for God, God exists not for me; if I do not love, I am not loved. But so far from giving a trivial or even a subordinate significance to anthropology – a significance which is assigned to it only just so long as a theology stands above it and in opposition to it, – I, on the contrary, while reducing theology to anthropology, exalt anthropology into theology, very much as Christianity, while lowering God into man, made man into God; though, it is true, this human God was by a further process made a transcendental, imaginary God, remote from man. The reader, therefore, who is unacquainted with the historical facts and ideas presupposed in my work, will fail to perceive on what my arguments and ideas hinge; no wonder if my positions often appear to him baseless, however firm the footing on which they stand. Nemo itaque se amari diffidat, qui jam amat.” – Bernardus ad Thomam (Epist. Christianity - Christianity - Protestantism: Formulating a definition of Protestantism that would include all its varieties has long been the despair of Protestant historians and theologians, for there is greater diversity within Protestantism than there is between some forms of Protestantism and some non-Protestant Christianity. Amen. 222).]. Church, is flying into contradictory pieces, faithful are devoting themselves exclusively to politics, young, [Catholics] calmly make love before marriage, nobody knows how to apply, [Vatican] Council correctly, and God’s people are all at sea.”, Heidän tiivistelmänsä hänen ajatuksistaan kuuluu: ”Katolinen uskontunnustus, kirkon, , on hajoamassa yhteen sovittamattomiksi palasiksi, innokkaimmat katolilaisten joukosta ovat uppoutumassa politiikkaan, nuoret, [katolilaiset] harrastavat tyynesti seksiä ennen avioliittoa, kukaan ei, osaa soveltaa [Vatikaanin] kirkolliskokouksen, ohjeita oikein ja Jumalan kansa on täysin ymmällä.”, This development is incomprehensible to many Europeans, all, more so because – and this is my second point – we are at, same time turning our back on what Europeans see as, Europe, and what has been loosely, and perhaps clumsily, described as its, Monet eurooppalaiset eivät pysty ymmärtämään tällaista, – ja tämä on minun toinen näkökohtani – käännämme selkäämme sille, mitä eurooppalaiset pitävät Euroopan, ja mitä on löyhästi ja kenties kömpelöstikin kutsuttu, Encyclopædia Britannica -tietosanakirja sanoo: ”, tai luontoja] koskevan opin lähtökohdaksi tulkitessaan ’Isän’ suhdetta ’Poikaan’.”, Trenton, New Jersey, Sunday Times Advertiser.

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