Theologians From Germany

"Calmly take what ill betideth; Patience wins the crown at length: Rich repayment him abideth Who endures in quiet strength. Brave the tamer of the lion; Brave whom conquered kingdoms praise; Bravest he who rules his passions, Who his own impatience sways."

"With the regret of a traveler, obliged to leave a country before he learned to know it as he wished, I take leave of Asia. How little we know of it! What we do know comes from such late periods and from such dubious authorities! The eastern part of Asia has become known to us only recently through religious or political parties, and in the hands of scholars in Europe has become so confused in parts that we still see great stretches of it as a fairytale land. In the Near East and in neighboring Egypt everything from all periods appears to us as a ruin or a vanished dream; what we know from written sources we know only from the mouths of passing Greeks, who were partly too young and partly of too foreign a way of thinking to under- stand the deep antiquity of these states; they were only able to grasp what interested them. The archives of Babylon, Phoenicia, and Carthage are no more: Egypt was in its decline, almost before a single Greek visited its interior. Everything has been shrunk down to a few faded pages, containing fables of fables, fragments of history, a dream of the prehistorical world."

"In his later work, in particular, he voices considerable animus against British colonization in India; in his 1803 preface to a new edition of Forster’s Sakuntala, he says that “English rhyme schemes suit Indian poetry as searing-hot water acts on the sweet blooms of the Mallika, which singe and destroy them (as the English do the Hindus themselves),” and deplores the fact that “‘this cultural and spiritual treasure of the most peace-loving nation of our earth” has been entrusted to ‘the most commerce-driven nation of the globe.”’ In an essay of 1802 entitled ‘“Conversations about the Conversion of the Indians by Our European Christians” he is even more vehemently critical. The non-European asks hard questions of the European: now that Europe has “subjugated, robbed, plundered, and murdered” the Indians, do they want to convert them? “If someone came to your land and explained your holy of holies, laws, religion, wisdom, state organization, etc. in an arrogant manner, with the most vulgar person in mind as an audience, how would you greet him?” The European weakly responds: ‘‘This case is different. We have power, ships, wealth, cannons, culture.”"4® Similarly, Herder rages against Jesuit attempts to convert the Chinese, which have resulted, reports, in the persecution of perhaps as many as 300,000 Chinese Christians. “And for how many banishments, imprisonments and beatings of converted mandarins are the foreign proselytizers guilty! And why do the converted suffer? For foreign words and customs.’’"

"For every ancient nation likes to consider itself the firstborn and to take its territory for humanity’s birthplace."

"Should there not be manifest progress and development but in a higher sense than people have imagined it? ... No one is in his age alone, he builds on the preceding one, this becomes nothing but the foundation of the future, wants to be nothing but that — this is what we are told by the analogy in nature, God’s speaking exemplary model in all works! Manifestly so in the human species!"

"You see, my friend, how holy these books are to me, and how much I (according to Voltaire’s ridicule) am a Jew, when | read them: for should we not be Greeks and Romans, when we read [the works of] Greeks and Romans? Every book must be read in its own spirit, and so too the book of books, the Bible; and since this one contains, from the beginning to the end, the revealed spirit of God... we cannot do anything more perverse than to read God’s texts with the spirit of Satan, that is, to embellish the oldest wisdom by invoking the most recent stupidities, [or to explain) heavenly simplicity by means of today’s roguish witticisms."

"Am sorgfältigsten, mein Freund, meiden Sie die Autorschaft darüber. Zu früh oder unmäßig gebraucht, macht sie den Kopf wüste und das Herz leer, wenn sie auch sonst keine üblen Folgen gäbe. Ein Mensch, der die Bibel nur lieset, um sie zu erläutern, lieset sie wahrscheinlich übel, und wer jeden Gedanken, der ihm aufstößt, durch Feder und Presse versendet, hat sie in kurzer Zeit alle versandt, und wird bald ein blosser Diener der Druckerey, ein Buchstabensetzer werden."

"We (Goethe and Herder) had not lived together long in this manner when he confided to me that he meant to be competitor for the prize which was offered at Berlin, for the best treatise on the origin of language. His work was already nearly completed, and, as he wrote a very neat hand, he could soon communicate to me, in parts, a legible manuscript. I had never reflected on such subjects, for I was yet too deeply involved in the midst of things to have thought about their beginning and end. The question, too, seemed to me in some measure and idle one; for if God had created man as man, language was just as innate in him as walking erect; he must have just as well perceived that he could sing with his throat, and modify the tones in various ways with tongue, palate, and lips, as he must have remarked that he could walk and take hold of things. If man was of divine origin, so was also language itself: and if man, considered in the circle of nature was a natural being, language was likewise natural. These two things, like soul and body, I could never separate. Silberschlag, with a realism crude yet somewhat fantastically devised, had declared himself for the divine origin, that is, that God had played the schoolmaster to the first men. Herder’s treatise went to show that man as man could and must have attained to language by his own powers. I read the treatise with much pleasure, and it was of special aid in strengthening my mind; only I did not stand high enough either in knowledge or thought to form a solid judgment upon it. But one was received just like the other; there was scolding and blaming, whether one agreed with him conditionally or unconditionally. The fat surgeon (Lobstein) had less patience than I; he humorously declined the communication of this prize-essay, and affirmed that he was not prepared to meditate on such abstract topics. He urged us in preference to a game of ombre, which we commonly played together in the evening."

"Wir leben immer in einer Welt, die wir uns selbst bilden."

"Was in dem Herzen andrer von Uns lebt, Ist unser wahrestes und tiefstes Selbst."

"Towards the close of the eighteenth century, Johann Gottfried Herder boldly proclaimed this idea, asserting that each age and every people embody ideals and capacities peculiar to themselves, thus allowing a fuller and more complete expression of the multiform potentialities of humankind than could otherwise occur. Herder expressly denied that one people or civilization was better than another. They were just different, in the same way that the German language was different from the French."

"In my eyes, concepts of theology have only as much value as they are able to interpret experience. It seems to me that we have long reached the point where we theologians only talk to ourselves and debate with our own history of concepts."

"Pride is a reaction formation to the feeling of inferiority, of the experience of powerlessness, of not being worthy enough of love. Only anxiety compels a person to lose moderation and to want to be more than he is. Out of fear of being an animal, he has to become an angel. Out of fear of being a nothing, a god. Anxiety never allows him to be simply a man."

"Look at why Jesus strictly avoided speaking the language of the theologians of his day. It’s plain to see what an enormous liberation there lies in hearing something about God in the words of poetry. Imagine that we would speak about God in the music of Mozart and Beethoven or in the pictures of van Gogh... It would be impossible to fight wars over the true faith in the Name of Mozart or van Gogh... The language of poetry, the parables of Jesus, is international. You can’t and mustn’t pour them into dogmas."

"Drewermann's contribution is indispensable for two reasons: because he takes mental/spiritual suffering seriously and works for the liberation of those who "all their life long, crippled and cramped by fear, were prevented from risking themselves in life." Secondly, because he does something for the worldwide Church which Latin American liberation theologians cannot achieve but need: he challenges the megainstitution's attempt to stabilize power by means of fear and names authoritarian religion "a form of violence.""

"If you want to change people by talking about God, then there is only one way: instead of teaching God, you must live God. Because: “teaching” God is unthinkable in any other way than the way you would teach love or poetry. You teach love only through love, poetry only through writing poetry, faith in God only through a contagious way of trusting."

"After midlife, one falls back on C G Jung and determines that the first years of life were in themselves symbolic. To learn a profession (calling) doesn't mean that you are called. To obtain money doesn't mean that you are rich. To marry doesn't mean that you have learned to love. To build a house doesn't mean that you are at home. All the things you did until you turned forty confront you again after midlife as a task, but this time inwardly."

"In all cultures, it is the task of a religion to close the field of contingency …and to set up havens of the absolute where it is possible to be led from acting to listening, from having to being, from planning to hoping, from judging to forgiving — from the finite into the infinite. A society in which such open spaces of eternity do not exist or are only insufficiently developed dies of itself due to lack of air to breathe."

"You see, my Lord Archbishop, what is "dubious" about my theology is not that it contradicts particular doctrinal teachings, things are much worse or better: what I want, is no more and no less than a fundamental change in the whole way that theology is done today; but I want this out of faith, not out of faithlessness."

"People are given a false alternative: the choice between an unenlightened belief and an enlightened unbelief. Most intellectuals seem to pay homage to the second variant."

"We see in the 20th Century an unfortunate trench warfare, in which psychoanalysis, in a struggle against the internalized compulsion and superstition of a particular doctrine, has expressed itself atheistically. By contrast, theology is not merely under suspicion of talking soullessly about God. Both theology and psychology, in striving for human health, need one another like the right and the left hand."

"Lessing opposes what I would call quantifying oneself into a qualitative decision; he contests the direct transition from historical reliability to a decision on an eternal happiness. He does not deny that what is said in the Scriptures about miracles and prophecies is just as reliable as other historical reports, in fact, is as reliable as historical reports in general can be. But now, if they are only as reliable as this why are they treated as if they were infinitely more reliable-precisely because one wants to base on them the acceptance of a doctrine that is the condition for an eternal happiness, that is, to base an eternal happiness on them. Like everyone else, Lessing is willing to believe that an Alexander who subjugated all of Asia did live once, but who, on the basis of this belief, would risk anything or great, permanent worth, the loss of which would be irreparable?"

"Lessing had a genuine French talent, and, as writer, went most assiduously to the French school. He knows well how to arrange and display his wares in his shop-window. Without this true art his thoughts, like the objects of them, would have remained rather in the dark, nor would the general loss be great. His art, however, has taught many (especially the last generation of German scholars) and has given enjoyment to a countless number. It is true his disciples had no need to learn from him, as they often did, his unpleasant tone with its mingling of petulance and candour.—Opinion is now unanimous on Lessing as “lyric poet,” and will some day be unanimous on Lessing as “dramatic poet.”"

"One seldom finds an author who is so pleasant to have to do with as Lessing. And how comes it to be so? Because, I think, he is so sure of himself. All this trivial and comfortable intercourse between a distinguished man and one less distinguished: that the one is a genius and master, the other pupil, messenger, slave and so forth, is here excluded. Even if I strove with might and main to become Lessing’s disciple, I could not, for Lessing has prevented it. Just as he himself is free, so I imagine that he desires to make everyone else free in relation to himself. He begs to be excused the exhalations and gaucheries of the disciple, fearing to be made ridiculous through repetitioners who reproduce what is said like a prattling echo."

"There is a nimiety — a too-muchness — in all Germans. It is the national fault. Lessing had the best notion of blank verse. The trochaic termination of German words renders blank verse in that language almost impracticable."

"Lessing, who chafed under the sense of various limitations, makes one of his characters say: No one must do anything. A clever pious man said: If a man wills something, he must do it. A third, who was, it is true, an educated man, added: Will follows upon insight. The whole circle of knowledge, will, and necessity was thus believed to have been completed. But, as a rule, a man's knowledge, of whatever kind it may be, determines what he shall do and what he shall leave undone, and so it is that there is no more terrible sight than ignorance in action."

"Lessing was the literary Arminius who emancipated our theatre from that foreign rule. He showed us the vapidness, the ridiculousness, the tastelessness, of those apings of the French stage, which itself was but an imitation of the Greek. But not only by his critiques, but also through his own works of art, did he become the founder of modern German original literature. All the paths of the intellect, all the phases of life, did this man pursue with disinterested enthusiasm. Art, theology, antiquarianism, poetry, dramatic criticism, history, — he studied these all with the same zeal and with the same aim. In all his works breathes the same grand social idea, the same progressive humanity, the same religion of reason, whose John he was, and whose Messiah we yet await."

"Trust no friend without faults, and love a maiden, but no angel."

"Es ist unendlich schwer, zu wissen, wenn und wo man bleiben soll, und Tausenden für einen ist das Ziel ihres Nachdenkens die Stelle, wo sie des Nachdenkens müde geworden."

"Eben die Bahn, aus welcher das Geschlecht zu seiner Vollkommenheit gelangt, muß jeder einzelne Mensch (der früher, der später) erst durchlaufen haben."

"Der Mensch, wo ist er her? Zu schlecht für einen Gott, zu gut fürs Ungefähr."

"I, who ne'er Went for myself a begging, go a borrowing, And that for others. Borrowing's much the same As begging; just as lending upon usury Is much the same as thieving."

"... Shakespeare conquered Germany with his word and thought: then England, for the first time, had a voice on the Rhine and by the Danube, and became a force in the growth of German culture. The man who was chiefly instrumental in bringing this about was Lessing. Many educated Germans felt about Shakespeare as he felt, and some of our literary men were working in the same direction in which he worked; but Lessing produced the strongest argument."

"The worst of superstitions is to think One's own most bearable."

"Perlen bedeuten Tränen."

"Besserer Rat kommt über Nacht."

"Und ein Vergnügen erwarten, ist auch ein Vergnügen."

"Denn zu einem großen Manne gehört beides: Kleinigkeiten als Kleinigkeiten, und wichtige Dinge als wichtige Dinge zu behandeln."

"If no historical truth can be demonstrated, then nothing can be demonstrated by means of historical truths. That is: accidental truths of history can never become the proof of necessary truths of reason. [...] That, then, is the ugly, broad ditch which I cannot get across, however often and however earnestly I have tried to make the leap."

"The true value of a man is not determined by his possession, supposed or real, of Truth, but rather by his sincere exertion to get to the Truth. It is not possession of the Truth, but rather the pursuit of Truth by which he extends his powers and in which his ever-growing perfectibility is to be found. Possession makes one passive, indolent, and proud. If God were to hold all Truth concealed in his right hand, and in his left only the steady and diligent drive for Truth, albeit with the proviso that I would always and forever err in the process, and offer me the choice, I would with all humility take the left hand, and say: Father, I will take this one—the pure Truth is for You alone."

"But just how "sinister" was Leo Strauss himself? The answer depends on how a reader approaches his books. If you read Strauss with a well-disposed spirit, he can be interpreted as a genuine friend of American liberal democracy. He worked to create an elite that was strong, sober, and sufficiently free of illusions about the goodness of man to fight the totalitarian enemies of liberal democracy-be they fascists, communists, or Islamicist fundamentalists. But if you read Strauss with a skeptical mind, the way he himself read the great philosophers, a more disturbing picture takes shape. Strauss, by this view, emerges as a disguised Machiavelli, a cynical teacher who encouraged his followers to believe that their intellectual superiority entitles them to rule over the bulk of humanity by means of duplicity. The worst thing you can do to Leo Strauss, perhaps, is to read his books with Straussian eyes."

"From Moses Hess to Martin Buber and Leo Baeck, Spinoza has great symbolic significance for the articulation of German Jewish identity. Leo Strauss’s Spinoza project is representative of the prominent place of Spinoza for Jewish self-understanding in Wilhelmine and Weimar Germany."

"For Strauss, every philosopher at all times is in the situation of political persecution, and hence has to construct a specific way of writing, which on its surface is “exoteric,” that is, meant for the general, unsophisticated reader, yet is “esoteric” in its hidden message, accessible only to few “thoughtful” and “careful” readers capable of understanding the true message of and behind a text by “reading between the lines”. True philosophers, then, including Plato, “must conceal their opinions from all but philosophers, either by limiting themselves to oral instruction of a carefully selected group of pupils, or by writing about the most important subject by means of ‘brief indication’”."

"In my opinion, the only serious attempt to “save” Americans from cultural relativism has come from the students of Leo Strauss."

"For Strauss, modern political philosophy is a reaction to ancient political philosophy, the result of a direct confrontation with political reality itself. By drawing a sharp distinction between the ancients and the moderns, he clears the way for an attack on the contemporary preference for modern political philosophy. He admits that to seek today simply to imitate classical political philosophy would be neither feasible nor desirable, since new situations call for fresh approaches to things political; but he sees a return to the premodern classics as a necessary precondition of the elaboration of a political philosophy relevant to contemporary problems."

"Today there are academic dogmas as well, such as those of the cultural Left, the Austrian school of economics, and the followers of Leo Strauss. Intellectuals, moreover, often flock together; in fact very few of them are truly untamable individualists in the tradition of Socrates, Thoreau, Nietzsche, Camus, and Orwell."

"The Euthyphron is a very paradoxical dialogue. So indeed is every Platonic dialogue."

"All there is to thinking is seeing something noticeable, which makes you see something you weren't noticing, which makes you see something that isn't even visible."

"The Euthyphron then gives us a two-fold presentation of piety. First, a discussion of what piety is. Secondly, a presentation of the problem of Socrates' piety."

"For a philosophy based on faith is no longer philosophy. Perhaps it was this unresolved conflict which has prevented Western thought from ever coming to rest. Perhaps it is this conflict which is at the bottom of a kind of thought which is philosophic indeed but no longer Greek: modern philosophy. It is in trying to understand modern philosophy that we come across Machiavelli. Machiavelli is the only political thinker whose name has come into common use for designating a kind of politics, which exists and will continue to exist independently of his influence, a politics guided exclusively by considerations of 'expediency, which uses all means, fair or foul, iron or poison, for achieving its ends-its end being the ag­grandizement of one's country or fatherland-but also using the father­ land in the service of the self-aggrandizement of the politician or statesman or one's party."