As man in his utmost remoteness from himself, in God, always returns upon himself, always revolves round himself; so in his utmost remoteness from the world, he always at last comes back to it. The more extra- and suprahuman God appears at the commencement, the more human does he show himself to be in the subsequent course of things, or at the close: and just so, the more supernatural the heavenly life looks in the beginning or at a distance, the more clearly does it, in the end or when viewed closely, exhibit its identity with the natural life,—an identity which at last extends even to the flesh, even to the body. In the first instance the mind is occupied with the separation of the soul from the body, as in the conception of God the mind is first occupied with the separation of the essence from the individual;—the individual dies a spiritual death, the dead body which remains behind is the human individual; the soul which has departed from it is God. But the separation of the soul from the body, of the essence from the individual, of God from man, must be abolished again. Every separation of beings essentially allied is painful. The soul yearns after its lost half, after its body; as God, the departed soul, yearns after the real man. As, therefore, God becomes a man again, so the soul returns to its body, and the perfect identity of this world and the other is now restored. It is true that this new body is a bright, glorified, miraculous body, but—and this is the main point—it is another and yet the same body,[1] as God is another being than man, and yet the same. Here we come again to the idea of miracle, which unites contradictories. The supernatural body is a body constructed by the imagination, for which very reason it is adequate to the feelings of man; an unburdensome, purely subjective body. Faith in the future life is nothing else than faith in the truth of the imagination, as faith in God is faith in the truth and infinity of human feeling. Or: as faith in God is only faith in the abstract nature of man, so faith in the heavenly life is only faith in the abstract earthly life.
But the sum of the future life is happiness, the everlasting bliss of personality, which is here limited and circumscribed by Nature. Faith in the future life is therefore faith in the freedom of subjectivity from the limits of Nature; it is faith in
- ↑ “Ipsum (corpus) erit et non ipsum erit.”—Augustinus (v. J. Ch. Doederlein. Inst. Theol. Christ. Altorf. 1781, § 280).
