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 Augustine’s apology for the persecution of heretics. Love is limited by faith; hence it does not regard even the uncharitable actions which faith suggests as in contradiction with itself; it interprets the deeds of hatred which are committed for the sake of faith as deeds of love. And it necessarily falls into such contradictions, because the limitation of love by faith is itself a contradiction. If it once is subjected to this limitation, it has given up its own judgment, its inherent measure and criterion, its self-subsistence; it is delivered up without power of resistance to the promptings of faith.

Here we have again an example, that much which is not found in the letter of the Bible, is nevertheless there in principle. We find the same contradictions in the Bible as in Augustine, as in Catholicism generally; only that in the latter they are definitely declared, they are developed into a conspicuous, and therefore revolting existence. The Bible curses through faith, blesses through love. But the only love it knows is a love founded on faith. Thus here already it is a love which curses, an unreliable love, a love which gives me no guarantee that it will not turn into hatred; for if I do not acknowledge the articles of faith I am out of the sphere of love, a child of hell, an object of anathema, of the anger of God, to whom the existence of unbelievers is a vexation, a thorn in the eye. Christian love has not overcome hell, because it has not overcome faith. Love is in itself unbelieving, faith unloving. And love is unbelieving because it knows nothing more divine than itself, because it believes only in itself as absolute truth.

Christian love is already signalized as a particular, limited love, by the very epithet, Christian. But love is in its nature universal. So long as Christian love does not renounce its qualification of Christian, does not make love, simply, its highest law, so long is it a love which is injurious to the sense of truth, for the very office of love is to abolish the distinction between Christianity and so-called heathenism;—so long is it a love which by its particularity is in contradiction with the nature of love, an abnormal, loveless love, which has therefore long been justly an object of sarcasm. True love is sufficient to itself; it needs no special title, no authority. Love is the universal law of intelligence and Nature;—it is nothing else than the realization of the unity of the species through the medium of moral sentiment. To found this love on the name of a person, is only possible by the association of superstitious