Page 73 - Eclipse of God
P. 73

46 Chapter 4

                 obtruding as central; to classify it by a process of identification
               with something else already comprehended, and thus put it in
               its place; but that identification does not prove successful. All
               that is necessary to see this clearly is to compare the above-
               cited sentences with any one of the Biblical verses which en-
               join or praise the love of God, which are the origin of that
               concept. What Cohen is enjoining and praising at this point is
               something essentially and qualitatively different from the love
               of religion and the knowledge of morality, although it includes
               both. Yet in Cohen’s revision of his Berlin lectures of 1913– 14,
               published in 1915 under the title, “The Concept of Religion in
               the System of Philosophy,” he gives expression to a love which
               does away once and for all with that curious “is.”
                 “If I love God,” says Cohen (and this use of his of “I” touches
               the heart of the reader, like every genuine “I” in the work of
               every genuine philosopher), “then I no longer think Him . . .”
               (and that “no longer” is almost direct testimony) “. . . only the
               sponsor of earthly morals. . . .” But what? But the avenger of
               the poor in world history. “It is that avenger of the poor whom
               I love.” And later, to the same effect: “I love in God the father
               of man.” At this point “father” means the “shield and aid of the
               poor,” for, “Man is revealed to me in the poor man.”
                 How long a way have we come from the “love of religion”!
               Yet the new element in Cohen is expressed with even greater
               clarity and energy: “Therefore shall the love of God exceed
               all knowledge. . . . A man’s consciousness is completely filled
               when he loves God. Therefore, this knowledge, which absorbs
               all others, is no longer merely knowledge, but love.” And it is
               extremely logical that the Biblical commandment to love God
               is cited and interpreted at this point in the same connection: “I
               cannot love God without devoting my whole heart as living for
               the sake of my fellow- men, without devoting my entire soul as
               responsive to all the spiritual trends in the world around me,
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