Note 3 — Chapter IV · THE MYSTERY OF THE INCARNATION; OR, GOD AS LOVE, AS A BEING OF THE HEART.

So long as love is not exalted into a substance, into an essence, so long there lurks in the background of love a subject who even without love is something by himself, an unloving monster, a diabolical being, whose personality, separable and actually separated from love, delights in the blood of heretics and unbelievers,—the phantom of religious fanaticism. Nevertheless the essential idea of the Incarnation, though enveloped in the night of the religious consciousness, is love. Love determined God to the renunciation of his divinity.3 Not because of his Godhead as such, according to which he is the subject in the proposition, God is love, but because of his love, of the predicate, is it that he renounced his Godhead; thus love is a higher power and truth than deity. Love conquers God. It was love to which God sacrificed his divine majesty. And what sort of love was that? another than ours? than that to which we sacrifice life and fortune? Was it the love of himself? of himself as God? No! it was love to man. But is not love to man human love? Can I love man without loving him humanly, without loving him as he himself loves, if he truly loves? Would not love be otherwise a devilish love? The devil too loves man, but not for man’s sake—for his own; thus he loves man out of egotism, to aggrandise himself, to extend his power. But God loves man for man’s sake, i.e., that he may make him good, happy, blessed. Does he not then love man as the true man loves his fellow? Has love a plural? Is it not everywhere like itself? What then is the true unfalsified import of the Incarnation but absolute, pure love, without adjunct, without a distinction between divine and human love? For though there is also a self-interested love among men, still the true human love, which is alone worthy of this name, is that which impels the sacrifice of self to another. Who then is our Saviour and Redeemer? God or Love? Love; for God as God has not saved us, but Love, which transcends the difference between the divine and human personality. As God has renounced himself out of love, so we, out of love, should renounce God; for if we do not sacrifice God to love, we sacrifice love to God, and, in spite of the predicate of love, we have the God—the evil being—of religious fanaticism.