other hand, distinguished the impulses and passions of man according to their quality, their character; it represented only good emotions, good dispositions, good thoughts, as revelations, operations—that is, as dispositions, feelings, thoughts,—of God; for what God reveals is a quality of God himself: that of which the heart is full, overflows the lips, as is the effect such is the cause, as the revelation, such the being who reveals himself. A God who reveals himself in good dispositions is a God whose essential attribute is only moral perfection. The Christian religion distinguishes inward moral purity from external physical purity; the Israelites identified the two.[1] In relation to the Israelitish religion, the Christian religion is one of criticism and freedom. The Israelite trusted himself to do nothing except what was commanded by God; he was without will even in external things; the authority of religion extended itself even to his food. The Christian religion, on the other hand, in all these external things, made man dependent on himself, i.e., placed in man what the Israelite placed out of himself, in God. Israel is the most complete presentation of positivism in religion. In relation to the Israelite, the Christian is an esprit fort, a free-thinker. Thus do things change. What yesterday was still religion, is no longer such to-day; and what to-day is atheism, to-morrow will be religion.
- ↑ See, for example, Gen. xxxv. 2; Levit. xi. 44; xx. 26; and the Commentary of Le Clerc on these passages.
