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Essence of Christianity

Book by Ludwig Feuerbach · 43 quotes · Not Apart, A Part, Wishful

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Essence of Christianity Quotes

“[I]n love, man declares himself unsatisfied in his individuality taken by itself, he postulates the existence of another as a need of the heart; … the life which he has through love to be the truly human life, … The individual is defective, imperfect, weak, needy; but love is strong, perfect, contented, free from wants, self-sufficing, infinite; … friendship is a means of virtue, and more: it is … dependent however on participation. … [I]t cannot be based on perfect similarity; on the contrary, it requires diversity, for friendship rests on a desire for self-contemplation. One friend obtains through the other what he does not himself possess. … However faulty a man may be, it is a proof that there is a germ of good in him if he has worthy men for his friends. If I cannot be myself perfect, I yet at least love virtue, perfection in others.”

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“But for the present age, which prefers the sign to the thing signified, the copy to the original, representation to reality, appearance to essence [...] truth is considered profane, and only illusion is sacred. Sacredness is in fact held to be enhanced in proportion as truth decreases and illusion increases, so that the highest degree of illusion comes to 'be the highest degree of sacredness.”

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“As Israel made the wants of his national existence the law of the world, as under the dominance of these wants he deified even his political vindictiveness; so the Christian made the requirements of human feeling the absolute powers and laws of the world. [T]hat is, indeed, only of man considered as Christian; for Christianity, in contradiction with the genuine universal human heart, recognised man only under the condition, the limitation, of belief in Christ.”

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“[L]et any one transport himself to the time when living, present miracles were believed in; … when they lived only in the rapturous prospect and hope of heaven … (for whatever heaven may be for them, so long as they were on earth, it existed only in the imagination); … a principle to which men joyfully sacrificed real life, the real world with all its glories; … It is no valid objection that miracles have happened, or are supposed to have happened, in the presence of whole assemblies: no man was independent, all were filled with exalted supranaturalistic ideas and feelings; all were animated by the same faith, the same hope, the same hallucinations.”

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“Man … has the wish not to die. This wish is originally identical with the instinct of self-preservation. … Subsequently, … this primary negative wish becomes the positive wish for a life, and a better life, after death. … [T]his wish involves the further wish for the certainty of its fulfilment. Reason can afford no such certainty. … Such a certainty requires an immediate personal assurance, a practical demonstration. This can only be given to me by … a dead person … rising again from the grave; and he must be no indifferent person, but … representative of all others, so that his resurrection also maybe the … guarantee of theirs. The resurrection of Christ is … the satisfied desire of man for an immediate certainty of his personal existence after death[.]”

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“[I]n the history of dogma [w]orld-old usages, laws and institutions continue to drag out their existence long after they have lost their true meaning. … [R]eligious speculation deals with … dogmas torn from the connection in which alone they have any true meaning; … To it God is the first, man the second. Thus it inverts the natural order of things. In reality, the first is man, the second the nature of man made objective, namely God. … Man first unconsciously and involuntarily creates God in his own image, and after this God consciously and voluntarily creates man in his own image.”

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“Man distinguishes himself from Nature. This distinction of his is his God: the distinguishing of God from Nature is nothing else than the distinguishing of man from Nature. … [S]peculations and controversies concerning the personality or impersonality of God are therefore fruitless, idle, uncritical … ; … they in truth speculate only concerning themselves, only in the interest of their own instinct of self-preservation[.]”

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“The idea of man as a species, and with it the significance of the life of the species, of humanity as a whole, vanished as Christianity became dominant. Herein we have … confirmation … that Christianity does not contain within itself the principle of culture. Where man immediately identifies the species with the individual, and posits this identity as his highest being, as God, where the idea of humanity is thus an object to him only as the idea of the Godhead, there the need of culture has vanished; man has all in himself, all in his God, consequently he has no need to supply his own deficiencies by others as the representatives of the species, or by the contemplation of the world generally; and this need alone is the spring of culture.”

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“To him who feels that Nature is lovely, it appears an end in itself, it has the ground of its existence in itself: … the question, Why does it exist? does not arise. … Nature, as it impresses his senses, has indeed had an origin, has been produced, but not created in the religious sense, … [H]e posits … as the ground of Nature, a force of Nature, - a real, present, visibly active force, as the ground of reality. … Anaxagoras (510-428BC : 'Life is a journey.'): - Man is born to behold the world. … [M]an contents himself, allows himself free play, … [with] the sensuous imagination alone. … [H]e lets Nature subsist in peace, and constructs his castles in the air. … When, on the contrary, man … is in disunion with Nature[,] he makes Nature the abject vassal of his selfish interest, of his practical egoism. … Nature or the world is made, created, the product of a command.”

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“[T]he contradiction in Catholicism, that at the same time marriage is holy and celibacy is holy. This simply realises as a practical contradiction, the dogmatic contradiction of the Virgin Mother. … [T]his wondrous union of virginity and maternity, contradicting Nature and reason, but in the highest degree accordant with the feelings and imagination, … The supranatural conception of Christ is a fundamental doctrine of Christianity, … As death [was] repugnant to the Christians, and … set aside by them through the supposed agency of miraculous power; so, necessarily, they had an equal repugnance to the natural processes of generation, and superseded it by miracle. The Miraculous Conception is not less welcome than the Resurrection to all believers; for it was the first step towards the purification of mankind, polluted by sin and Nature.”

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“God as an object of thought … is always a remote being; the relation … is an abstract one, … So long as we have not met a being face to face, we are always in doubt whether he is really such as we imagine him; … Christ … is the … certainty that God is what the soul desires and needs him to be. … [O]nly in Christ is the last wish of religion realised, … [W]hat god is in essence, … Christ is in actual appearance.”

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“The salvation of the soul is the fundamental idea, the main point in Christianity; … this salvation lies only in God … But God is absolute subjectivity, … separated from the world, … set free from matter, severed from … life … and … from the distinction of sex. Separation from the world, from matter, from the life of the species, is therefore the ultimate aim of Christianity. … [T]his aim had its visible, practical realisation in Monachism.”

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“The true Christian not only feels no need of culture, because this is a worldly principle and opposed to feeling; he also has no need of (natural) love. … God supplies to him the want of love, of a wife, of a family. … [T]he man who does not deny his manhood, is conscious that he is only part of a being, which needs another part for the making up of the whole of true humanity. The Christian, on the contrary, in his excessive, transcendental subjectivity, conceives that he is, by himself, a perfect being. But the sexual instinct runs counter to this view; it is in contradiction with his ideal: the Christian must therefore deny this instinct.”

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“[M]arriage is not holy in Christianity; … an unholy thing … excluded from heaven. … Where his heaven is, there is his heart, - heaven is his heart laid open. Heaven is nothing but the idea of the true, the good, the valid, - of that which ought to be; earth, nothing but the idea of the untrue, the unlawful, of that which ought not to be. … [T]here [in heaven] dwell only pure sexless individuals: … the Christian excludes the life of the species from his conception of the true life[.]”

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“The future life is the feeling, the conception of freedom from those limits which here circumscribe the feeling of self, the existence of the individual. … The natural man remains at home because he finds it agreeable, because he is perfectly satisfied; religion … commences with a discontent, a disunion, forsakes its home and travels far, but only to feel … more vividly in the distance … home. In religion man separates himself from himself, but only to return always to the same point from which he set out [himself]. Man negatives himself, but only to posit himself again, and that in a glorified form: he negatives this life, but only, in the end, to posit it again in the future life.”

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“The religious man renounces the joys of this world, but only that he may win in return the joys of heaven; … and the joys of heaven are the same as those of earth, only that they are freed from the limits and contrarieties of this life. Religion thus arrives, though by a circuit, at the very goal, the goal of joy, towards which the natural man hastens in a direct line. To live in images or symbols is the essence of religion. Religion sacrifices the thing itself to the image.”

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