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 CHAPTER XXI. THE CONTRADICTION IN THE REVELATION OF GOD.

the idea of the existence of God is connected the idea of revelation. God’s attestation of his existence, the authentic testimony that God exists, is revelation. Proofs drawn from reason are merely subjective; the objective, the only true proof of the existence of God, is his revelation. God speaks to man; revelation is the word of God; he sends forth a voice which thrills the soul, and gives it the joyful certainty that God really is. The word is the gospel of life,—the criterion of existence and non-existence. Belief in revelation is the culminating point of religious objectivism. The subjective conviction of the existence of God here becomes an indubitable, external, historical fact. The existence of God, in itself, considered simply as existence, is already an external, empirical existence; still, it is as yet only thought, conceived, and therefore doubtful; hence the assertion that all proofs produce no satisfactory certainty. This conceptional existence converted into a real existence, a fact, is revelation. God has revealed himself, has demonstrated himself: who then can have any further doubt? The certainty of the existence of God is involved for me in the certainty of the revelation. A God who only exists without revealing himself, who exists for me only through my own mental act, such a God is a merely abstract, imaginary, subjective God; a God who gives me a knowledge of himself through his own act is alone a God who truly exists, who proves himself to exist,—an objective God. Faith in revelation is the immediate certainty of the religious mind, that what it believes, wishes, conceives, really is. Religion is a dream, in which our own conceptions and emotions appear to us as separate existences, beings out of ourselves. The religious mind does not distinguish between subjective and objective,—it has no doubts; it has the faculty, not of discerning other things than itself, but of seeing its own conceptions out of itself, as distinct beings. What is in itself a mere theory, is to the religious mind a practical belief, a matter of conscience,—a fact. A fact is that