[95F-EOC: p. 126]
“… faith is nothing else than confidence in the reality of the subjective in opposition to the limitations or laws of Nature or reason, - that is, of natural reason. (…) Unlimitedness, supernaturalness, exaltation of feeling, - transcendence is therefore the essence of faith. (…) Faith unfetters the wishes of subjectivity from the bonds of natural reason; it confers what Nature and reason deny; hence it makes man happy, for it satisfies his most personal wishes. And true faith is discomposed by no doubt. Doubt arises only where I go out of myself, overstep the bounds of my personality, concede reality and a right of suffrage to that which is distinct from myself … .” [95F-EOC: p. 126]
[96F-EOC: p. 128]
“Faith does not limit itself by the idea of a world, a universe, a necessity. (…) Faith in the real annihilation of the world … is therefore a phenomenon belonging to the inmost essence of Christianity … .” [96F-EOC: p. 128]
[97F-EOC: p. 132]
“Miracle is agreeable because … it satisfies the wishes of man without labour, without effort. Labor is unimpassioned, unbelieving, rationalistic; for man here makes his existence dependent on activity directed to an end, which activity again is itself determined solely by the idea of the objective world.” [97F-EOC: p. 132]
[98F-EOC: p. 132-133]
[P. 132] “The classic spirit, the spirit of culture, limits itself by laws, - not … by arbitrary, finite laws, but by inherently true and valid ones; it is determined by the necessity, the truth of the [P. 133] nature of things; in a word, it is the objective spirit. In place of this, there entered with Christianity the principle of unlimited, extravagant, fanatical, supranaturalistic subjectivity; a principle intrinsically opposed to that of science, and culture. With Christianity man lost the capability of conceiving himself as a part of Nature, of the universe.” [98F-EOC: p. 132-133]
[99F-EOC: p. 136-137]
[P. 136] “The more man alienates himself from Nature, the more subjective, i.e., supranatural or antinatural, is his view of things, the greater the horror he has of Nature, or at least of those natural objects and processes which displease his imagination, which affect him disagreeably. The free, [P. 137] objective man doubtless finds things repugnant and distasteful in Nature, but he regards them as natural, inevitable results, and under this conviction he subdues his feeling as a merely subjective and untrue one. On the contrary, the subjective man, who lives only in the feelings and imagination, regards these things with a quite peculiar aversion.” [99F-EOC: p. 136-137]
