All love founded on a special historical phenomenon contradicts, as has been said, the nature of love, which endures no limits, which triumphs over all particularity. Man is to be loved for man's sake. Man is an object of love because he is an end in himself, because he is a rational and loving being. This is the law of the species, the law of the intelligence. Love should be immediate, undetermined by anything else than its object;--nay, only as such is it love. But if I interpose between my fellow-man and myself the idea of an individuality, in whom the idea of the species is supposed to be already realised, I annihilate the very soul of love, I disturb the unity by the idea of a third external to us; for in that case my fellow-man is an object of love to me only on account of his resemblance or relation to this model, not for his own sake. Here all the contradictions reappear which we have in the personality of God, where the idea of the personality by itself, without regard to the qualities which render it worthy of love and reverence, fixes itself in the consciousness and feelings. Love is the subjective reality of the species, as reason is its objective reality. In love, in reason, the need of an intermediate person disappears. Christ is nothing but an image, under which the unity of the species has impressed itself on the popular consciousness. Christ loved men: he wished to bless and unite them all without distinction of sex, age, rank, or nationality. Christ is the love of mankind to itself embodied in an image--in accordance with the nature of religion as we have developed it--or contemplated as a person, but a person who (we mean, of course, as a religious object) has only the significance of an image, who is only ideal. For this reason love is pronounced to be the characteristic mark of the disciples. But love, as has been said, is nothing else than the active proof, the realisation of the unity of the race, through the medium of the moral disposition. The species is not an abstraction; it exists in feeling, in the moral sentiment, in the energy of love. It is the species which infuses love into me. A loving heart is the heart of the species throbbing in the individual. Thus Christ, as the consciousness of love, is the consciousness of the species. We are all one in Christ. Christ is the consciousness of our identity. He therefore who loves man for the sake of man, who rises to the love of the species, to universal love, adequate to the nature of the species, [222] he is a Christian, is Christ himself. He does what Christ did, what made Christ Christ. Thus, where there arises the consciousness of the species as a species, the idea of humanity as a whole, Christ disappears, without, however, his true nature disappearing; for he was the substitute for the consciousness of the species, the image under which it was made present to the people, and became the law of the popular life. CHAPTER XXVII. CONCLUDING APPLICATION.