The old conception—due to a one-sided survey of human life—of Nemesis, which made the divinity and its action in the world only a levelling power, dashing to pieces everything high and great,—was confronted by Plato and Aristotle with the doctrine that God is not _envious_. The same answer may be given to the modern assertions that man cannot ascertain God. These assertions (and more than assertions they are not) are the more illogical, because made within a religion which is expressly called the revealed; for according to them it would rather be the religion in which nothing of God was revealed, in which he had not revealed himself, and those belonging to it would be the heathen “who know not God.” If the word of God is taken in earnest in religion at all, it is from Him, the theme and centre of religion, that the method of divine knowledge may and must begin: and if self-revelation is refused Him, then the only thing left to constitute His nature would be to ascribe envy to Him. But clearly if the word Mind is to have a meaning, it implies the revelation of Him. If we recollect how intricate is the knowledge of the divine Mind for those who are not content with the homely pictures of faith but proceed to thought,—at first only “rationalising” reflection, but afterwards, as in duty bound, to speculative comprehension, it may almost create surprise that so many, and especially theologians whose vocation it is to deal with these Ideas, have tried to get off their task by gladly accepting anything offered them for this behoof. And nothing serves better to shirk it than to adopt the conclusion that man knows nothing of God. To know what God as spirit is—to apprehend this accurately and distinctly in thoughts—requires careful and thorough speculation. It includes, in its fore-front, the propositions: God is God only so far as he knows himself: his self-knowledge is, further, his self-consciousness in man, and man’s knowledge _of_ God, which proceeds to man’s self-knowledge in God.—See the profound elucidation of these propositions in the work from which they are taken: _Aphorisms on Knowing and Not-knowing, &c._, by C. F. G—l.: Berlin 1829. § 565. When the immediacy and sensuousness of shape and knowledge is superseded, God is, in point of content, the essential and actual spirit of nature and spirit, while in point of form he is, first of all, presented to consciousness as a mental representation. This quasi-pictorial representation gives to the elements of his content, on one hand, a separate being, making them presuppositions towards each other, and phenomena which succeed each other; their relationship it makes a series of events according to finite reflective categories. But, on the other hand, such a form of finite representationalism is also overcome and superseded in the faith which realises one spirit and in the devotion of worship.