1“Manifestum igitur est tantum religionis sanguini et affinitati, quantum ipsis Diis immortalibus tributum: quia inter ista tam sancta vincula non magis, quam in aliquo loco sacrato nudare se, nefas esse credebatur.”—Valer. Max. (l. ii. c. i.)↑2See the author’s “Leibnitz.”↑3[Here follows in the original a distinction betweenHerz, or feeling directed towards real objects, and therefore practically sympathetic; andGemüth, or feeling directed towards imaginary objects, and therefore practically unsympathetic, self-absorbed. But theverbaldistinction is not adhered to in the ordinary use of the language, or, indeed, by Feuerbach himself; and thepsychologicaldistinction is sufficiently indicated in other parts of the present work. The passage is therefore omitted, as likely to confuse the reader.—Tr.]↑4“Haereticus usu omnium jurium destitutus est, ut deportatus.”—J. H. Boehmer (l. c. l. v. Tit. vii. § 223. See also Tit. vi.)↑5Very many Christians rejected the punishment of death, but other criminal punishments of heretics, such as banishment, confiscation—punishments which deprive of life indirectly—they did not find in contradiction with their Christian faith. See on this subject J. H. Boehmer, Jus. Eccl. Protest. l. v. Tit. vii.e.g.§§ i. 155, 157, 162, 163.↑6On this subject I refer to Lützelberger’s work: “Die Kirchliche Tradition über den Apostel Johannes und seine Schriften in ihrer Grundlosigkeit nachgewiesen,” and to Bruno Bauer’s “Kritik der Evangelischen Geschichte der Synoptiker und des Johannes” (B. iii.).↑7In another place Luther praises St. Bernard and Bonaventura because they laid so much stress on the manhood of Christ.↑8It is true that in Catholicism also—in Christianity generally, God exists for man; but it was Protestantism which first drew from this relativity of God its true result—the absoluteness of man.↑
1“Manifestum igitur est tantum religionis sanguini et affinitati, quantum ipsis Diis immortalibus tributum: quia inter ista tam sancta vincula non magis, quam in aliquo loco sacrato nudare se, nefas esse credebatur.”—Valer. Max. (l. ii. c. i.)↑2See the author’s “Leibnitz.”↑3[Here follows in the original a distinction betweenHerz, or feeling directed towards real objects, and therefore practically sympathetic; andGemüth, or feeling directed towards imaginary objects, and therefore practically unsympathetic, self-absorbed. But theverbaldistinction is not adhered to in the ordinary use of the language, or, indeed, by Feuerbach himself; and thepsychologicaldistinction is sufficiently indicated in other parts of the present work. The passage is therefore omitted, as likely to confuse the reader.—Tr.]↑4“Haereticus usu omnium jurium destitutus est, ut deportatus.”—J. H. Boehmer (l. c. l. v. Tit. vii. § 223. See also Tit. vi.)↑5Very many Christians rejected the punishment of death, but other criminal punishments of heretics, such as banishment, confiscation—punishments which deprive of life indirectly—they did not find in contradiction with their Christian faith. See on this subject J. H. Boehmer, Jus. Eccl. Protest. l. v. Tit. vii.e.g.§§ i. 155, 157, 162, 163.↑6On this subject I refer to Lützelberger’s work: “Die Kirchliche Tradition über den Apostel Johannes und seine Schriften in ihrer Grundlosigkeit nachgewiesen,” and to Bruno Bauer’s “Kritik der Evangelischen Geschichte der Synoptiker und des Johannes” (B. iii.).↑7In another place Luther praises St. Bernard and Bonaventura because they laid so much stress on the manhood of Christ.↑8It is true that in Catholicism also—in Christianity generally, God exists for man; but it was Protestantism which first drew from this relativity of God its true result—the absoluteness of man.↑
1“Manifestum igitur est tantum religionis sanguini et affinitati, quantum ipsis Diis immortalibus tributum: quia inter ista tam sancta vincula non magis, quam in aliquo loco sacrato nudare se, nefas esse credebatur.”—Valer. Max. (l. ii. c. i.)↑2See the author’s “Leibnitz.”↑3[Here follows in the original a distinction betweenHerz, or feeling directed towards real objects, and therefore practically sympathetic; andGemüth, or feeling directed towards imaginary objects, and therefore practically unsympathetic, self-absorbed. But theverbaldistinction is not adhered to in the ordinary use of the language, or, indeed, by Feuerbach himself; and thepsychologicaldistinction is sufficiently indicated in other parts of the present work. The passage is therefore omitted, as likely to confuse the reader.—Tr.]↑4“Haereticus usu omnium jurium destitutus est, ut deportatus.”—J. H. Boehmer (l. c. l. v. Tit. vii. § 223. See also Tit. vi.)↑5Very many Christians rejected the punishment of death, but other criminal punishments of heretics, such as banishment, confiscation—punishments which deprive of life indirectly—they did not find in contradiction with their Christian faith. See on this subject J. H. Boehmer, Jus. Eccl. Protest. l. v. Tit. vii.e.g.§§ i. 155, 157, 162, 163.↑6On this subject I refer to Lützelberger’s work: “Die Kirchliche Tradition über den Apostel Johannes und seine Schriften in ihrer Grundlosigkeit nachgewiesen,” and to Bruno Bauer’s “Kritik der Evangelischen Geschichte der Synoptiker und des Johannes” (B. iii.).↑7In another place Luther praises St. Bernard and Bonaventura because they laid so much stress on the manhood of Christ.↑8It is true that in Catholicism also—in Christianity generally, God exists for man; but it was Protestantism which first drew from this relativity of God its true result—the absoluteness of man.↑
1“Manifestum igitur est tantum religionis sanguini et affinitati, quantum ipsis Diis immortalibus tributum: quia inter ista tam sancta vincula non magis, quam in aliquo loco sacrato nudare se, nefas esse credebatur.”—Valer. Max. (l. ii. c. i.)↑
2See the author’s “Leibnitz.”↑
3[Here follows in the original a distinction betweenHerz, or feeling directed towards real objects, and therefore practically sympathetic; andGemüth, or feeling directed towards imaginary objects, and therefore practically unsympathetic, self-absorbed. But theverbaldistinction is not adhered to in the ordinary use of the language, or, indeed, by Feuerbach himself; and thepsychologicaldistinction is sufficiently indicated in other parts of the present work. The passage is therefore omitted, as likely to confuse the reader.—Tr.]↑
4“Haereticus usu omnium jurium destitutus est, ut deportatus.”—J. H. Boehmer (l. c. l. v. Tit. vii. § 223. See also Tit. vi.)↑
5Very many Christians rejected the punishment of death, but other criminal punishments of heretics, such as banishment, confiscation—punishments which deprive of life indirectly—they did not find in contradiction with their Christian faith. See on this subject J. H. Boehmer, Jus. Eccl. Protest. l. v. Tit. vii.e.g.§§ i. 155, 157, 162, 163.↑
6On this subject I refer to Lützelberger’s work: “Die Kirchliche Tradition über den Apostel Johannes und seine Schriften in ihrer Grundlosigkeit nachgewiesen,” and to Bruno Bauer’s “Kritik der Evangelischen Geschichte der Synoptiker und des Johannes” (B. iii.).↑
7In another place Luther praises St. Bernard and Bonaventura because they laid so much stress on the manhood of Christ.↑
8It is true that in Catholicism also—in Christianity generally, God exists for man; but it was Protestantism which first drew from this relativity of God its true result—the absoluteness of man.↑