CHAPTER V.
THE MYSTERY OF THE SUFFERING GOD.
An essential condition of the incarnate, or, what is the same thing, the human God, namely, Christ, is the Passion. Love attests itself by suffering. All thoughts and feelings which are immediately associated with Christ, concentrate themselves in the idea of the Passion. God as God is the sum of all human perfection; God as Christ is the sum of all human misery. The heathen philosophers celebrated activity, especially the spontaneous activity of the intelligence, as the highest, the divine; the Christians consecrated passivity, even placing it in God. If God as actus purus, as pure activity, is the God of abstract philosophy; so, on the other hand, Christ, the God of the Christians, is the passio pura, pure suffering,—the highest metaphysical thought, the être suprême of the heart. For what makes more impression on the heart than suffering? especially the suffering of one who considered in himself is free from suffering, exalted above it;—the suffering of the innocent, endured purely for the good of others, the suffering, of love,—self-sacrifice? But for the very reason that the history of the Passion is the history which most deeply affects the human heart, or let us rather say the heart, in general—for it would be a ludicrous mistake in man to attempt to conceive any other heart than the human,—it follows undeniably that nothing else is expressed in that history, nothing else is made an object in it, but the nature of the heart,—that it is not an invention of the understanding or the poetic faculty, but of the heart. The heart, however, does not invent in the same way as the free imagination or intelligence; it has a passive, receptive relation to what it produces; all that proceeds from it seems to it given from without, takes it by violence, works with the force of irresistible necessity. The heart overcomes, masters man; he who is once in its power is possessed as it were by his demon, by his God. The heart knows no other
