name, but by reasons, and such reasons as I have not already thoroughly answered.
Certainly, my work is negative, destructive; but, be it observed, only in relation to the unhuman, not to the human elements of religion. It is therefore divided into two parts, of which the first is, as to its main idea, positive, the second, including the appendix, not wholly but in the main, negative; in both, however, the same positions are proved, only in a different or rather opposite manner. The first exhibits religion in its essence, its truth, the second exhibits it in its contradictions; the first is development, the second polemic; thus the one is, according to the nature of the case, calmer, the other more vehement. Development advances gently, contest impetuously; for development is self-contented at every stage, contest only at the last blow. Development is deliberate, but contest resolute. Development is light, contest fire. Hence results a difference between the two parts even as to their form. Thus in the first part I show that the true sense of Theology is Anthropology, that there is no distinction between the predicates of the divine and human nature, and, consequently, no distinction between the divine and human subject: I say consequently, for wherever, as is especially the case in theology, the predicates are not accidents, but express the essence of the subject, there is no distinction between subject and predicate, the one can be put in the place of the other; on which point I refer the reader to the Analytics of Aristotle, or even merely to the Introduction of Porphyry. In the second part, on the other hand, I show that the distinction which is made, or rather supposed to be made, between the theological and anthropological predicates, resolves itself into an absurdity. Here is a striking example. In the first part I prove that the Son of God is in religion a real son, the son of God in the same sense in which man is the son of man, and I find therein the truth, the essence of religion, that it conceives and affirms a profoundly human relation as a divine relation; on the other hand, in the second part I show that the Son of God—not indeed in religion, but in theology, which is the reflection of religion upon itself,—is not a son in the natural,
