CHAPTER XII.
THE OMNIPOTENCE OF FEELING, OR THE MYSTERY OF PRAYER.
Israel is the historical definition of the specific nature of the religious consciousness, save only that here this consciousness was circumscribed by the limits of a particular, a national interest. Hence, we need only let these limits fall, and we have the Christian religion. Judaism is worldly Christianity; Christianity, spiritual Judaism. The Christian religion is the Jewish religion purified from national egoism, and yet at the same time it is certainly another, a new religion; for every reformation, every purification, produces—especially in religious matters, where even the trivial becomes important—an essential change. To the Jew, the Israelite was the mediator, the bond between God and man; in his relation to Jehovah he relied on his character of Israelite; Jehovah himself was nothing else than the self-consciousness of Israel made objective as the absolute being, the national conscience, the universal law, the central point of the political system.[1] If we let fall the limits of nationality, we obtain—instead of the Israelite—man. As in Jehovah the Israelite personified his national existence, so in God the Christian personified his subjective human nature, freed from the limits of nationality. 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. The miracles of Christianity, which belong just as essentially to its characterization, as the miracles of the Old Testament to that of Judaism, have not the welfare of a nation for their object, but the welfare of man:—that is, indeed, only of man considered as Christian; for Christianity, in contra-
