Providence is a privilege of man. It expresses the value of man, in distinction from other natural beings and things; it exempts him from the connection of the universe. Providence is the conviction of man of the infinite value of his existence,--a conviction in which he renounces faith in the reality of external things; it is the idealism of religion. Faith in Providence is therefore identical with faith in personal immortality; save only, that in the latter the infinite value of existence is expressed in relation to time, as infinite duration. He who prefers no special claims, who is indifferent about himself, who identifies himself with the world, who sees himself as a part merged in the whole,--such a one believes in no Providence, i.e., in no special Providence; but only special Providence is Providence in the sense of religion. Faith in Providence is faith in one's own worth, the faith of man in himself; hence the beneficent consequences of this faith, but hence also false humility, religious arrogance, which, it is true, does not rely on itself, but only because it commits the care of itself to the blessed God. God concerns himself about me; he has in view my happiness, my salvation; he wills that I shall be blest; but that is my will also: thus, my interest is God's interest, my own will is God's will, my own aim is God's aim,--God's love for me nothing else than my self-love deified. Thus when I believe in Providence, in what do I believe but in the divine reality and significance of my own being? But where Providence is believed in, belief in God is made dependent on belief in Providence. He who denies that there is a Providence, denies that there is a God, or--what is the same thing--that God is God; for a God who is not the Providence of man, is a contemptible God, a God who is wanting in the divinest, most adorable attribute. Consequently, the belief in God is nothing but the belief in human dignity, [76] the belief in the absolute reality and significance of the human nature. But belief in a (religious) Providence is belief in creation out of nothing, and vice versâ; the latter, therefore, can have no other significance than that of Providence as just developed, and it has actually no other. Religion sufficiently expresses this by making man the end of creation. All things exist, not for their own sake, but for the sake of man. He who, like the pious Christian naturalists, pronounces this to be pride, declares Christianity itself to be pride; for to say that the material world exists for the sake of man, implies infinitely less than to say that God--or at least, if we follow Paul, a being who is almost God, scarcely to be distinguished from God--becomes man for the sake of men.