  The second part of the Star introduces theology as complement to philosophy: here the theological “categories” of creation, revelation, and redemption are shown to “fulfill” what is promised in the philosophical constructions of God, world, and self from the book’s first part. This fulfillment occurs through the “course” along which the elemental God, world, and self step into relations with one another, relations that form the actuality we experience. Rosenzweig designates the divine turning into relation with the world as creation; the divine turning into relation with the individual self as revelation; and the turning of the self into loving relation with the world as redemption. How we are to understand the beginning of this chain of relations—i.e., why the divine “creates” the world—is an open question among scholars, and some claim that Rosenzweig intends the original turning of the divine to the world, and to the self, respectively, to be grasped as acts of will or love inexplicable by philosophical means. But Rosenzweig also makes it clear that particular beings need to step into relations with one another precisely in order to realize themselves as what they are. God does not actually become the God he is elementally until he realizes divine freedom in the grounding of the existence of the world in creation, and until he receives human recognition for his divine being through revelation. The world does not actually become the world it is elementally until it receives its essential grounding from the divine in creation, and until its particulars attain to their own vital self-determination in redemption. The self does not actually become what it is elementally until it is awoken to its free I-hood through revelation, and until it realizes its freedom in its turning in love to the world in redemption.