Three Questions by a Christian and their Answers — Page 60
60 On the other hand, the Christian teaching, which is attributed to the Gospels, presents an entirely new and strange 'God', on whose suicide depends man’s salvation from sin and chastisement, and on whose suffering depends his happiness, and on whose disgrace and humiliation depends his honour. It is further said that he is such a strange 'God' that he lived a part of his life free from a body and its imperfections, while in the second part, (owing to some unknown misfortune), he became forever confined to the fetters of embodiment and its limitations. Flesh, bone, etc. , became essential for his soul, and, because of this incarnation which is to stay with him for all times to come, he had to undergo all kinds of afflictions, under whose unbearable burden he finally died. He came back to life, but was again captured by the same body, which shall keep him forever, and he will never be able to free himself from it. Can a true nature accept this doctrine? Can a pure con- science testify to it? Can even a part of the law of nature justify that God—Who is perfect and free from all weak- nesses and shortcomings—should fall into such a calamity and misfortune, that He has to die for the salvation of His creatures whenever He creates a new universe; and that He cannot express His attribute of beneficence, nor can He do any good for His creation in this world or in the hereafter without committing suicide! If it is indeed necessary for God to die in order to bestow mercy on His creatures, it necessitates that He must always face the calamity of death, and He must have tasted count-