alone has for him the significance of the essential, of the absolute, divine object, but where at the same time, in contradiction with this purely worldly tendency, there yet exist some old remains of religiousness. On the ground that God is unknowable, man excuses himself to what is yet remaining of his religious conscience for his forgetfulness of God, his absorption in the world: he denies God practically by his conduct,—the world has possession of all his thoughts and inclinations,—but he does not deny him theoretically, he does not attack his existence; he lets that rest. But this existence does not affect or incommode him; it is a merely negative existence, an existence without existence, a self-contradictory existence,—a state of being, which, as to its effects, is not distinguishable from non-being. The denial of determinate, positive predicates concerning the divine nature, is nothing else than a denial of religion, with, however, an appearance of religion in its favour, so that it is not recognised as a denial; it is simply a subtle, disguised atheism. The alleged religious horror of limiting God by positive predicates, is only the irreligious wish to know nothing more of God, to banish God from the mind. Dread of limitation is dread of existence. All real existence, i.e., all existence which is truly such, is qualitative, determinate existence. He who earnestly believes in the Divine existence, is not shocked at the attributing even of gross sensuous qualities to God. He who dreads an existence that may give offence, who shrinks from the grossness of a positive predicate, may as well renounce existence altogether. A God who is injured by determinate qualities has not the courage and the strength to exist. Qualities are the fire, the vital breath, the oxygen, the salt of existence. An existence in general, an existence without qualities, is an insipidity, an absurdity. But there can be no more in God, than is supplied by religion. Only where man loses his taste for religion, and thus religion itself becomes insipid, does the existence of God become an insipid existence—an existence without qualities.
There is, however, a still milder way of denying the Divine predicates than the direct one just described. It is admitted that the predicates of the divine nature are finite, and, more particularly, human qualities, but their rejection is rejected; they are even taken under protection, because it is necessary to man to have a definite conception of God, and since he is
