was had to allegory in order to give to the old anthropomorphisms another sense than that which they originally had. So again in Christianity: in its earliest records the divinity of Christ is not so decidedly stamped as it afterwards became. With Paul especially, Christ is still an undefined being, hovering between heaven and earth, between God and man, or, in general, one amongst the existences subordinate to the highest,—the first of the angels, the first created, but still created; begotten indeed for our sake, but then neither are angels and men created, but begotten, for God is their Father also. The Church first identified him with God, made him the exclusive Son of God, defined his distinction from men and angels, and thus gave him the monopoly of an eternal, uncreated existence.
In the genesis of ideas, the first mode in which reflexion on religion, or theology, makes the divine being a distinct being, and places him outside of man, is by making the existence of God the object of a formal proof.
The proofs of the existence of God have been pronounced contradictory to the essential nature of religion. They are so; but only in their form as proofs. Religion immediately represents the inner nature of man as an objective, external being. And the proof aims at nothing more than to prove that religion is right. The most perfect being is that than which no higher can be conceived: God is the highest that man conceives or can conceive. This premiss of the ontological proof—the most interesting proof, because it proceeds from within—expresses the inmost nature of religion. That which is the highest for man, from which he can make no further abstraction, which is the positive limit of his intellect, of his feeling, of his sentiment, that is to him God—id quo nihil majus cogitari potest. But this highest being would not be the highest if he did not exist; we could then conceive a higher being who would be superior to him in the fact of existence; the idea of the highest being directly precludes this fiction. Not to exist is a deficiency; to exist is perfection, happiness, bliss. From a being to whom man gives all, offers up all that is precious to him, he cannot withhold the bliss of existence. The contradiction to the religious spirit in the proof of the existence of God lies only in this, that the existence is thought of separately, and thence arises the appearance that God is a mere conception, a being existing in idea only,—an appearance
