of its consequences, then this again were a blasphemy; for it is his life which in itself is the remarkable thing.
There is nothing very remarkable in a man's having lived, but it is infinitely remarkable that God has lived. God alone can lay so much emphasis on himself that the fact of his having lived becomes infinitely more important than all the consequences which may flow therefrom and which then become a matter of history.
e.
A comparison between Christ and a man who in his life endured the same treatment by his times as Christ endured.
Let us imagine a man, one of the exalted spirits, one who was wronged by his times, but whom history later reinstated in his rights by proving by the consequences of his life who he was. I do not deny, by the way, that all this business of proving from the consequences is a course well suited to "a world which ever wishes to be deceived." For he who was contemporary with him and did not understand who he was, he really only imagines that he understands when he has got to know it by help of the consequences of the noble one's life. Still, I do not wish to insist on this point, for with regard to a man it certainly holds true that the consequences of his life are more important than the fact of his having lived.
Let us imagine one of these exalted spirits. He lives among his contemporaries without being understood, his significance is not recognized—he is misunderstood, and then mocked, persecuted, and finally put to death like a common evil‑doer. But the consequences of his life make it plain who he was; history which keeps a record of these consequences re‑instates him in his rightful position, and now he is named in one century after another as the great and the noble spirit, and the circumstances of his debasement are almost completely forgotten. It was blindness on the part
