makes reference to my statement of philosophical principles, and contains quite as much thoroughly grounded Christian belief as it does speculative and philosophical depth. It throws light on all the points of view from which the Understanding directs its attack on the Christianity of knowledge, and answers the objections and counter-arguments which the theory of agnosticism (Nichtwissen) has brought against philosophy. It shows in particular the misunderstanding and the want of understanding of which the pious consciousness is guilty when it ranges itself on the side of the explaining Understanding in connection with the principle of agnosticism, and thus makes common cause with it in its opposition to speculative philosophy. What is there advanced regarding the self-consciousness of God, His knowledge of Himself in men, and Man’s knowledge of himself in God, has direct reference to the point of view just indicated, and it is marked by speculative thoroughness while casting light on the false opinions which have been attributed alike to philosophy and to Christianity in connection with these subjects.
But even in connection with the purely general ideas to which we here confine ourselves, in order that, taking God as the starting-point, we may discuss the relation in which He stands to the human spirit, we are met more than anywhere else by an assumption which is in contradiction with any such design—namely, that we do not know God; that even in the act of believing in Him we do not know what He is, and therefore cannot start from Him. To take God as the starting-point would be to presuppose that we were able to state, and had stated, what God is in Himself as being the primary object. That assumption, however, permits us to speak merely of our relation to Him, to speak of religion and not of God Himself. It does not permit of the establishment of a theology, of a doctrine of God, though it certainly does allow of a doctrine of religion.
