But the fundamental determination by which man makes his own nature a foreign, incomprehensible nature is the idea of individuality or--what is only a more abstract expression--personality. The idea of the existence of God first realises itself in the idea of revelation, and the idea of revelation first realises itself in the idea of personality. God is a personal being:--this is the spell which charms the ideal into the real, the subjective into the objective. All predicates, all attributes of the Divine Being are fundamentally human; but as attributes of a personal being, and therefore of a being distinct from man and existing independently, they appear immediately to be really other than human, yet so as that at the same time the essential identity always remains at the foundation. Hence reflection gives rise to the idea of so-called anthropomorphisms. Anthropomorphisms are resemblances between God and man. The attributes of the divine and of the human being are not indeed the same, but they are analogous. Thus personality is the antidote to pantheism; i.e., by the idea of personality religious reflection expels from its thought the identity of the divine and human nature. The rude but characteristic expression of pantheism is: Man is an effluence or a portion of the Divine Being; the religious expression is: Man is the image of God, or a being akin to God;--for according to religion man does not spring from Nature, but is of divine race, of divine origin. But kinship is a vague, evasive expression. There are degrees of kinship, near and distant. What sort of kinship is intended? For the relation of man to God there is but one form of kinship which is appropriate,--the nearest, profoundest, most sacred that can be conceived,--the relation of the child to the father. According to this, God is the father of man, man the son, the child of God. Here is posited at once the self-subsistence of God and the dependence of man, and posited as an immediate object of feeling; whereas in pantheism the part appears just as self-subsistent as the whole, since this is represented as made up of its parts. Nevertheless this distinction is only an appearance. The father is not a father without the child; both together form a correlated being. In love man renounces his independence, and reduces himself to a part; a self-humiliation which is only compensated by the fact that the one whom he loves at the same time voluntarily becomes a part also; that they both submit to a higher power, the power of the spirit of family, the power of love. Thus there is here the same relation between God and man as in pantheism, save that in the one it is represented as a personal, patriarchal relation, in the other as an impersonal, general one,--save that pantheism expresses logically and therefore definitely, directly, what religion invests with the imagination. The correlation, or rather the identity of God and man is veiled in