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 the power of love, of humanity, of the sense of justice. Faith left to itself necessarily exalts itself above the laws of natural morality. The doctrine of faith is the doctrine of duty towards God,—the highest duty of faith. By how much God is higher than man, by so much higher are duties to God than duties towards man; and duties towards God necessarily come into collision with common human duties. God is not only believed in, conceived as the universal being, the Father of men, as Love:—such faith is the faith of love;—he is also represented as a personal being, a being by himself. And so far as God is regarded as separate from man, as an individual being, so far are duties to God separated from duties to man:—faith is, in the religious sentiment, separated from morality, from love. Let it not be replied that faith in God is faith in love, in goodness itself; and that thus faith is itself an expression of a morally good disposition. In the idea of personality, ethical definitions vanish; they are only collateral things, mere accidents. The chief thing is the subject, the divine Ego. Love to God himself, since it is love to a personal being, is not a moral but a personal love. Innumerable devout hymns breathe nothing but love to the Lord; but in this love there appears no spark of an exalted moral idea or disposition.

Faith is the highest to itself, because its object is a divine personality. Hence it makes salvation dependent on itself, not on the fulfilment of common human duties. But that which has eternal salvation as its consequence, necessarily becomes in the mind of man the chief thing. As therefore inwardly morality is subordinate to faith, so it must also be outwardly, practically subordinate, nay sacrificed, to faith. It is