This the Scholastic dared not admit. The God must not, in his opinion, enter into him and speak forth from him; God must only be in him as an image. In reality, the Godhead must be external to the self. Accordingly, also, it could not reveal itself from within through the spiritual life, but must reveal itself from outside, through supernatural communication. What is aimed at in this, is just exactly what is least of all attained thereby. It is sought to attain to the highest possible conception of the Godhead. In reality, the Godhead is dragged down and made a thing among other things; only that these other things reveal themselves to us naturally, through experience; while the Godhead is supposed to reveal Itself to us supernaturally. A difference, however, between the knowledge of the divine and of the created is attained in this way: that as regards the created, the external thing is given in experience, so that we have knowledge of it; while as regards the divine, the object is not given to us in experience; we can reach it only in faith. The highest things, therefore, are for the Scholastic not objects of knowledge, but mainly of faith. It is true that the relation of knowledge to faith must not be so conceived, according to the Scholastic view, as if in a certain domain only knowledge, and in another only faith reigned. For “the knowledge of that which is, is possible to us, because it, itself, springs from a creative element; things are for the spirit, because they are from the spirit; they have something to tell us, because they have a meaning which a higher intelligence has placed in them.”[12] Because God has created the world according to thoughts, we too are able, when we grasp the thoughts of the world, to seize also upon the traces of the Divine in the world, through scientific reflection. But what God is, according to His own being, we can learn only from that revelation which He has given to us in supernatural ways, and in which we must believe. What we ought to think about the highest things, must be decided not by any human knowledge, but by faith; and “to faith belongs all that is contained in the writings of the New and of the Old Testament, and in the divine traditions.”[13] [12] Otto Willman, _History of Idealism_, vol. ii., p. 383. [13] Joseph Kleutgen, _Die Theologie der Vorzeit_, vol. i., p. 39.