He [Jesus] claims that not the observance of outer civil or statutory churchly duties but the pure moral disposition of the heart alone can make man well-pleasing to God (Matthew V, 20-48); … that injury done one’s neighbor can be repaired only through satisfaction rendered to the neighbor himself, not through acts of divine worship (V, 24). Thus, he says, does he intend to do full justice to the Jewish law (V, 17); whence it is obvious that not scriptural scholarship but the pure religion of reason must be the law’s interpreter, for taken according to the letter, it allowed the very opposite of all this. Furthermore, he does not leave unnoticed, in his designations of the strait gate and the narrow way, the misconstruction of the law which men allow themselves in order to evade their true moral duty, holding themselves immune through having fulfilled their churchly duty (VII, 13). He further requires of these pure dispositions that they manifest themselves also in works (VII, 16) and, on the other hand, denies the insidious hope of those who imagine that, through invocation and praise of the Supreme Lawgiver in the person of His envoy, they will make up for their lack of good works and ingratiate themselves into favor (VII, 21). Regarding these works he declares that they ought to be performed publicly, as an example for imitation (V, 16), and in a cheerful mood, not as actions extorted from slaves (VI, 16); and that thus, from a small beginning in the sharing and spreading of such dispositions, religion, like a grain of seed in good soil, or a ferment of goodness, would gradually, through its inner power, grow into a kingdom of God (XIII, 31-33).
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Book IV, Part 1, Section 1, “The Christian religion as a natural religion”Immanuel Kant
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[Jesus] claims that not the observance of outer civil or statutory churchly duties but the pure moral disposition of the heart alone can make man well-pleasing to God (Matthew V, 20-48); … that injury done one’s neighbor can be repaired only through satisfaction rendered to the neighbor himself, not through acts of divine worship (V, 24). Thus, he says, does he intend to do full justice to the Jewish law (V, 17); whence it is obvious that not scriptural scholarship but the pure religion of reason must be the law’s interpreter, for taken according to the letter, it allowed the very opposite of all this. Furthermore, he does not leave unnoticed, in his designations of the strait gate and the narrow way, the misconstruction of the law which men allow themselves in order to evade their true moral duty, holding themselves immune through having fulfilled their churchly duty (VII, 13). He further requires of these pure dispositions that they manifest themselves also in works (VII, 16) and, on the other hand, denies the insidious hope of those who imagine that, through invocation and praise of the Supreme Lawgiver in the person of His envoy, they will make up for their lack of good works and ingratiate themselves into favor (VII, 21). Regarding these works he declares that they ought to be performed publicly, as an example for imitation (V, 16), and in a cheerful mood, not as actions extorted from slaves (VI, 16); and that thus, from a small beginning in the sharing and spreading of such dispositions, religion, like a grain of seed in good soil, or a ferment of goodness, would gradually, through its inner power, grow into a kingdom of God (XIII, 31-33).
Jesus Christ
He [Jesus] combines all duties (1) in one universal rule (which includes within itself both the inner and the outer moral relations of men), namely: Perform your duty for no motive other than unconditioned esteem for duty itself, i.e., love God (the Legislator of all duties) above all else; and (2) in a particular rule, that, namely, which concerns man’s external relation to other men as universal duty: Love every one as yourself, i.e., further his welfare from good-will that is immediate and not derived from motives of self-advantage. These commands are not mere laws of virtue but precepts of holiness which we ought to pursue, and the very pursuit of them is called virtue. Accordingly he destroys the hope of all who intend to wait upon this moral goodness quite passively, with their hands in their laps, as though it were a heavenly gift which descends from on high. He who leaves unused the natural predisposition to goodness which lies in human nature (like a talent entrusted to him) in lazy confidence that a higher moral influence will no doubt supply the moral character and completeness which he lacks, is confronted with the threat that even the good which, by virtue of his natural predisposition, he may have done, will not be allowed to stand him in stead because of this neglect (XXV, 29).
Immanuel Kant
Let us suppose there was a teacher of whom an historical record (or, at least, a widespread belief which is not basically disputable) reports that he was the first to expound publicly a pure and searching religion, comprehensible to the whole world. … Suppose that all he did was done even in the face of a dominant ecclesiastical faith which was onerous and not conducive to moral ends (a faith whose perfunctory worship can serve as a type of all the other faiths, at bottom merely statutory, which were current in the world at the time). Suppose, further, we find that he had made this universal religion of reason the highest and indispensable condition of every religious faith whatsoever … and this without further adding to this faith burdensome new ordinances or wishing to transform acts which he had initiated into peculiar holy practices, required in themselves as being constituent elements of religion. After this description one will not fail to recognize the person who can be referenced, not indeed as the founder of the religion which, free from every dogma, is engraved in all men’s hearts (for it does not have its origin in an arbitrary will), but as the founder of the first true church.
Immanuel Kant
That religion in which I must know in advance that something is a divine command in order to recognize it as my duty, is the revealed religion (or the one standing in need of a revelation); in contrast, that religion in which I must first know that something is my duty before I can accept it as a divine injunction is the natural religion. … When religion is classified not with reference to its first origin and its inner possibility (here it is divided into natural and revealed religion) but with respect to its characteristics which make it capable of being shared widely with others, it can be of two kinds: either the natural religion, of which (once it has arisen) everyone can be convinced through his own reason, or a learned religion, of which one can convince others only through the agency of learning (in and through which they must be guided). … A religion, accordingly, can be natural, and at the same time revealed, when it is so constituted that men could and ought to have discovered it of themselves merely through the use of their reason, although they would not have come upon it so early, or over so wide an area, as is required. Hence a revelation thereof at a given time and in a given place might well be wise and very advantageous to the human race, in that, when once the religion thus introduced is here, and has been made known publicly, everyone can henceforth by himself and with his own reason convince himself of its truth. In this event the religion is objectively a natural religion, though subjectively one that has been revealed.
Immanuel Kant
As everybody likes to be honoured, so people imagine that God also wants to be honoured. They forget that the fulfilment of duty towards men is the only honour adequate to him. Thus is formed the conception of a religion of worship, instead of a merely moral religion. … Apart from moral conduct, all that man thinks himself able to do in order to become acceptable to God is mere superstition and religious folly. If once a man has come to the idea of a service which is not purely moral, but is supposed to be agreeable to God himself, or capable of propitiating him, there is little difference between the several ways of serving him. For all these ways are of equal value. … Whether the devotee accomplishes his statutory walk to the church, or whether he undertakes a pilgrimage to the sanctuaries of Loretto and Palestine, whether he repeats his prayer-formulas with his lips, or like the Tibetan, uses a prayer-wheel ... is quite indifferent. As the illusion of thinking that a man can justify himself before God in any way by acts of worship is religious superstition, so the illusion that he can obtain this justification by the so-called intercourse with God is religious mysticism (Schwärmerei). Such superstition leads inevitably to sacerdotalism (Pfaffenthum) which will always be found where the essence is sought not in principles of morality, but in statutory commandments, rules of faith and observances.
Immanuel Kant
Kant, Immanuel
Kanter, Rosabeth Moss
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