will and consciousness, without thy knowing what this mysterious something is. But faith is stronger than experience. The facts which contradict faith do not disturb it; it is happy in itself; it has eyes only for itself, to all else it is blind.
It is true that religion, even on the stand-point of its mystical materialism, always requires the co-operation of subjectivity, and therefore requires it in the sacraments; but herein is exhibited its contradiction with itself. And this contradiction is particularly glaring in the sacrament of the Lord’s Supper; for baptism is given to infants,—though even in them, as a condition of its efficacy, the co-operation of subjectivity is insisted on, but, singularly enough, is supplied in the faith of others, in the faith of the parents, or of their representatives, or of the church in general.[1]
The object in the sacrament of the Lord’s Supper is the body of Christ,—a real body; but the necessary predicates of reality are wanting to it. Here we have again, in an example presented to the senses, what we have found in the nature of religion in general. The object or subject in the religious syntax is always a real human or natural subject or predicate; but the closer definition, the essential predicate of this predicate is denied. The subject is sensuous, but the predicate is not sensuous, i.e., is contradictory to the subject. I distinguish a real body from an imaginary one only by this, that the former produces corporeal effects, involuntary effects, upon me. If therefore the bread be the real body of God, the partaking of it must produce in me immediate, involuntarily sanctifying effects; I need to make no special preparation, to bring with me no holy disposition. If I eat an apple, the apple of itself gives rise to the taste of apple. At the utmost I need nothing more than a healthy stomach to perceive that the apple is an apple. The Catholics require a state of fasting as a condition of partaking the Lord’s Supper. This is enough. I take hold of the body with my lips, I crush it with my teeth, by my œsophagus it is carried into my stomach; I assimilate it corporeally, not
- ↑ Even in the absurd fiction of the Lutherans, that “infants believe in baptism,” the action of subjectivity reduces itself to the faith of others, since the faith of infants is “wrought by God through the intercession of the god-parents and their bringing up of the children in the faith of the Christian Church.”—Luther (T. xiii. pp. 360, 361). “Thus the faith of another helps me to obtain a faith of my own.”—Ib. (T. xiv. p. 347a).
