previously referred to, according to which God is merely a postulate, a belief. God is, and gives Himself to men by coming into a relation with them. If this word is is limited to the expression of the truth that we do indeed know or recognise the fact that God is, but do not know what He is, and is thus used with a constantly recurring reflection on knowledge, then this would imply that no substantial qualities can be attributed to Him. Thus we should not have to say we know that God is, but could merely speak of is; for the word God introduces an idea, and consequently a substantial element, a content with definite characteristics, and apart from these God is an empty word. If in the language of this agnosticism (Nichtwissen) those characteristics to which we must still find it possible to refer are limited to express something negative—and for this the expression the Infinite is peculiarly appropriate, whether by it is meant the Infinite in general or those so-called attributes extended into infinity—then all that this gives us is merely indeterminate Being, abstraction, a kind of supreme or infinite Essence which is expressly our product, the product of abstraction, of thought, and does not get beyond being mere Understanding.
If, however, God is not thought of as existing in subjective knowledge merely, or in faith, but if it is seriously meant that He exists, that He exists for us, and has on His part a relation to us, and if we do not get beyond this merely formal characteristic, it is all the same implied that He communicates Himself to men, and this is to admit that God is not jealous. The Greeks of purely ancient times attributed jealousy to God when they represented Him as putting down all that was generally regarded as great and lofty, and as wishing to have and actually placing everything on a level. Plato and Aristotle were opposed to the idea of divine jealousy, and the Christian religion is still more opposed to it since it teaches that God humbled Himself even to taking on the
