The personality of God is thus the means by which man converts the qualities of his own nature into the qualities of another being,—of a being external to himself. The personality of God is nothing else than the projected personality of man.
On this process of projecting self outwards rests also the Hegelian speculative doctrine, according to which man’s consciousness of God is the self-consciousness of God. God is thought, cognized by us. According to speculation, God, in being thought by us, thinks himself or is conscious of himself; speculation identifies the two sides which religion separates. In this it is far deeper than religion, for the fact of God being thought is not like the fact of an external object being thought. God is an inward, spiritual being; thinking, consciousness, is an inward, spiritual act; to think God is therefore to affirm what God is, to establish the being of God as an act. That God is thought, cognized, is essential; that this tree is thought, is to the tree accidental, unessential. God is an indispensable thought, a necessity of thought. But how is it possible that this necessity should simply express the subjective, and not the objective also?—how is it possible that God—if he is to exist for us, to be an object to us—must necessarily be thought, if he is in himself like a block, indifferent whether he be thought, cognized or not? No! it is not possible. We are necessitated to regard the fact of God being thought by us, as his thinking himself, or his self-consciousness.
Religious objectivism has two passives, two modes in which God is thought. On the one hand, God is thought by us, on the other, he is thought by himself. God thinks himself, independently of his being thought by us: he has a self-consciousness distinct from, independent of, our consciousness. This is
