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 of earthly riches! Then assuredly Christianity would not be suited to this world. So far from this, Christianity is in the highest degree practical and judicious; it defers the freeing oneself from the wealth and pleasures of this world to the moment of natural death; (monkish mortification is an unchristian suicide)—and allots to our spontaneous activity the acquisition and enjoyment of earthly possessions. Genuine Christians do not indeed doubt the truth of the heavenly life,—God forbid! Therein they still agree with the ancient monks; but they await that life patiently, submissive to the will of God, i.e., to their own selfishness, to the agreeable pursuit of worldly enjoyment. But I turn away with loathing and contempt from modern Christianity, in which the bride of Christ readily acquiesces in polygamy, at least in successive polygamy, and this in the eyes of the true Christian does not essentially differ from contemporaneous polygamy; but yet at the same time—oh! shameful hypocrisy!—swears by the eternal, universally binding, irrefragable, sacred truth of God’s word. I turn back with reverence to the misconceived truth of the chaste monastic cell, where the soul betrothed to heaven did not allow itself to be wooed into faithlessness by a strange, earthly body!

The unworldly, supernatural life is essentially also an unmarried life. The celibate lies already, though not in the form of a law, in the inmost nature of Christianity. This is sufficiently declared in the supernatural origin of the Saviour,—a doctrine in which unspotted virginity is hallowed as the saving principle, as the principle of the new, the Christian world. Let not such passages as, “Be fruitful and multiply,” or, “What God has joined together let not man put asunder,” be urged as a sanction of marriage. The first passage relates, as Tertullian and Jerome have already observed, only to the unpeopled earth, not to the earth when filled with men, only to the beginning not to the end of the world, an end which was