form of a servant amongst men, that He revealed Himself to them; that, consequently, far from grudging men what is high, nay even what is highest, He, on the contrary, along with that very revelation, laid on them the command that they should know God, and at the same time indicated that this was Man’s highest duty. Without appealing to this part of the teaching of Christianity, we may take our stand on the fact that God is not jealous, and ask, Why should He not communicate Himself to Man? It is recorded that in Athens there was a law according to which any man who had a lighted candle and refused to allow another to light his at it, was to be punished with death. This kind of communication is illustrated even in connection with physical light, since it spreads and imparts itself to some other thing without itself diminishing or losing anything; and still more is it the nature of Spirit itself to remain in entire possession of what belongs to it, while giving another a share in what it possesses. We believe in God’s infinite goodness in Nature, since He gives up those natural things which He has called into existence in infinite profusion, to one another, and to Man in particular. And is He to bestow on Man what is thus merely material and which is also His, and withhold from him what is spiritual, and refuse to Man what alone can give him true value? It is as absurd to give such ideas a place in our thoughts as it is absurd to say of the Christian religion that by it God has been revealed to Man, and to maintain at the same time that what has been revealed is that He is not now revealed and has not been revealed.
On God’s part there can be no obstacle to a knowledge of Him through men. The idea that they are not able to know God must be abandoned when it is admitted that God has a relation to us, and since our spirit has a relation to Him, God exists for us, or, as it has been expressed, He communicates Himself and has revealed Himself.
