Note 36 — Lecture VII. Free Thought: In Germany Subsequently To 1835; And In France During The Present Century.

The following extract from Strauss's work conveys his Christology.

“This is the key to the whole of Christology, that, as subject of the predicate which the church assigns to Christ, we place instead of an individual, an idea; but an idea which has an existence in reality, not in the mind only, like that of Kant. In an individual, a God-man, the properties and functions which the church ascribes to Christ contradict themselves; in the idea of the race they perfectly agree. Humanity is the union of the two natures;—God become man; the infinite manifesting itself in the finite, and the finite spirit remembering its infinitude: it is the child of the visible mother and the invisible father, Nature and Spirit: it is the worker of miracles, in so far as in the course of human history the spirit more and more completely subjugates nature, both within and around man, until it lies before him as the inert matter on which he exercises his active power: it is the sinless existence, for the course of its development is a blameless one, pollution cleaves to the individual only, and does not touch the race or its history. It is Humanity that dies, rises, and ascends to heaven; for, from the negation of its phenomenal life, there ever proceeds a higher spiritual life; from the suppression of [pg 434] its mortality as a personal, rational, and terrestrial spirit, arises its union with the infinite spirit of the heavens. By faith in this Christ, especially in his death and resurrection, man is justified before God; that is, by the kindling within him of the idea of humanity, the individual man participates in the divinely human life of the species. Now the main element of that idea is, that the negation of the merely natural and sensual life, which is itself the negation of the spirit, is the sole way to true spiritual life. This alone is the absolute sense of Christology. That it is annexed to the person and history of one individual is a necessary result of the historical form which Christology has taken.” Leben Jesu, vol. ii. § 151. (pp. 709, 10. 4th ed. 1840); in the English translation, vol. iii. p. 433.