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 certainly consistent when once God is conceived as a real personality; for the real human person thinks himself, and is thought by another; my thinking of him is to him an indifferent, external fact. This is the last degree of anthropopathism. In order to make God free and independent of all that is human, he is regarded as a formal, real person, his thinking is confined within himself, and the fact of his being thought is excluded from him, and is represented as occurring in another being. This indifference or independence with respect to us, to our thought, is the attestation of a self-subsistent, i.e., external, personal existence. It is true that religion also makes the fact of God being thought into the self-thinking of God; but because this process goes forward behind its consciousness, since God is immediately presupposed as a self-existent personal being, the religious consciousness only embraces the indifference of the two facts.

Even religion, however, does not abide by this indifference of the two sides. God creates in order to reveal himself: creation is the revelation of God. But for stones, plants, and animals there is no God, but only for man; so that Nature exists for the sake of man, and man purely for the sake of God. God glorifies himself in man: man is the pride of God. God indeed knows himself even without man; but so long as there is no other me, so long is he only a possible, conceptional person. First when a difference from God, a non-divine is posited, is God conscious of himself; first when he knows what is not God, does he know what it is to be God, does he know the bliss of his Godhead. First in the positing of what is other than himself, of the world, does God posit himself as God. Is God almighty without creation? No! Omnipotence first realizes, proves itself in creation. What is a power, a property, which does not exhibit, attest itself? What is a force which effects nothing? a light that does not illuminate? a wisdom which knows nothing, i.e., nothing real? And what is omnipotence, what all other divine attributes, if man does not exist? Man is nothing without God; but also, God is nothing without man; for only in man is God an object as