wished also to give expression to what the "truth" suffered then, and must suffer in every generation. But if this is his strongest desire, and if he will show himself in his glory only at his return, and if he has not returned as yet; and if no generation may be without repentance, but on the contrary every generation must consider itself a partner in the guilt of that generation: then woe to him who presumes to deprive him of his lowliness, or to cause what he suffered to be forgotten, and to clothe him in the fabled human glory of the historic consequences of his life, which is neither here nor there.
f.
The Misfortune of Christendom
But precisely this is the misfortune, and has been the misfortune, in Christendom that Christ is neither the one nor the other—neither the one he was when living on earth, nor he who will return in glory, but rather one about whom we have learned to know something in an inadmissible way from history—that he was somebody or other of great account. In an inadmissible and unlawful way we have learned tok n o whim; whereas to believe in him is the only permissible mode of approach. Men have mutually confirmed one another in the opinion that the sum total of information about him is available if they but consider the result of his life and the following 1800 years, i.e. the consequences. Gradually, as this became accepted as the truth, all pith and strength was distilled out of Christianity; the paradox was relaxed, one became a Christian without noticing it, without noticing in the least the possibility of being offended by him. One took over Christ's teachings, turned them inside out and smoothed them down—he himself guaranteeing them, of course, the man whose life had had such immense consequences in history! All became plain as day—very naturally, since Christianity in this fashion became heathendom.
