or the organ, or the representative of
the divine action, i.e., in the first case, God alone works; in the second,
he co-operates with the creature; in the third, the creature works with the
forces and in the name of God. Joyful obedience, conscious of its grounds,
is the highest freedom). Knowing and loving, thought and volition,
knowledge and faith, philosophy and dogma are as little to be abstractly
divided as thing and self, being and thought, object and subject. True
freedom and genuine speculation are neither blind traditional belief nor
doubting, God-estranged thinking, but the free recognition of authority,
and self-attained conviction of the truth of the Church doctrine.

Baader distinguishes a twofold creation of the world and a double process
of development (an esoteric and an exoteric revelation) of God himself.
The creation of the ideal world, as a free act of love, is a non-deducible
fact; the theogonic process, on the contrary, is a necessary event by which
God becomes a unity returning from division to itself, and so a living God.
The eternal self-generation of God is a twofold birth: in the immanent
or logical process the unsearchable will (Father) gives birth to the
comprehensible will (Son) to unite with it as Spirit; the place of this
self-revelation is wisdom or the Idea. In the emanent or real process,
since desire or nature is added to the Idea and is overcome by it, these
three moments become actual persons. In the creation of the--at first
immaterial--world, in which God unites, not with his essence, but with
his image only, the same two powers, desire and wisdom, operate as the
principles of matter and form. The materialization of the world is a
consequence of the fall. Evil consists in the elevation of selfhood, which
springs from desire, into self-seeking. Lucifer fell because of pride, and
man, yielding to Lucifer's temptation, from baseness, by falling in love
with nature beneath him. By the creation of matter God has out of pity
preserved the world, which was corrupted by the fall, from the descent into
hell, and at the same time has given man occasion for moral endeavor.
The appearance of Christ, the personification of the moral law, is the
beginning of reconciliation, which man appropriates through the sacrament.
Nature participates in the redemption, as in the corruption.

Friedrich Daniel Ernst Schleiermacher was born in 1768 at Breslau, and died
in 1834 in Berlin, where he had become