Page:Essence of Christianity (1854).djvu/246

 God; only in man is he God. The various qualities of man first give difference, which is the ground of reality in God. The physical qualities of man make God a physical being—God the Father, who is the creator of Nature, i.e., the personified, anthropomorphized essence of Nature; the intellectual qualities of man make God an intellectual being, the moral, a moral being. Human misery is the triumph of divine compassion; sorrow for sin is the delight of the divine holiness. Life, fire, emotion comes into God only through man. With the stubborn sinner God is angry; over the repentant sinner he rejoices. Man is the revealed God: in man the divine essence first realizes and unfolds itself. In the creation of Nature God goes out of himself, he has relation to what is other than himself, but in man he returns into himself:—man knows God, because in him God finds and knows himself, feels himself as God. Where there is no pressure, no want, there is no feeling;—and feeling is alone real knowledge. Who can know compassion without having felt the want of it? justice without the experience of injustice? happiness without the experience of distress? Thou must feel what a thing is; otherwise thou wilt never learn to know it. It is in man that the divine properties first become feelings, i.e., man is the self-feeling of God;—and the feeling of God is the real God; for the qualities of God are indeed only real qualities, realities, as felt by man,—as feelings. If the experience of human misery were outside of God, in a being personally separate from him, compassion also would not be in God, and we should hence have again the Being destitute of qualities, or more correctly the nothing, which God was before man or without man. For example:—Whether I be a good or sympathetic being—for that alone is good which gives, imparts itself, bonum est communicativum sui,—is unknown to me before the opportunity presents itself of showing goodness to another being. Only in the act of imparting do I experience the happiness of beneficence, the joy of generosity, of liberality. But is this joy apart from the joy of the recipient? No; I rejoice because