If the infinite Thought, the absolute Mind, has revealed and does reveal itself in true Religion, that in which it reveals itself is the heart, the representing consciousness and the understanding of what is finite. Religion is not merely directed to every sort of culture. "To the poor is the Gospel preached," but it must as being Religion expressly directed towards heart and mind, enter into the sphere of subjectivity and consequently into the region of finite methods of representation. In the perceiving and, with reference to perceptions, reflecting consciousness, man possesses for the speculative relations belonging to the absolute, only finite relations, whether taken in an exact or in a symbolical sense, to serve him to comprehend and express those qualities and relationships of the infinite.
In Religion as the earliest and the immediate revelations of God, the form of representation and of reflecting finite thought cannot be the only form in which He gives existence to Himself in consciousness, but it must also appear in this form, for such alone is comprehensible to religious consciousness. To make this clearer, something must be said as to what is the meaning of comprehension. On the one hand, as has been remarked above, there is in it the substantial basis of content, which, coming to Mind as its absolute Being, affects it in its innermost, finds an answering chord, and thereby obtains from it confirmation. This is the first absolute condition necessary to comprehension; what is not implicitly there cannot come within it or be for it - that is, a content which is infinite and eternal. For the substantial as infinite, is just that which has no limitations in that to which it is related, for else it would be limited and not the true substantial. And Mind is that alone which is not implicit, which is finite and external; for what is finite and external is no longer what is implicit but what is for another, what has entered into a relation. But, on the other hand, because the true and eternal must be for Mind, become known, that is, enter into finite consciousness, the Mind for which it is, is finite and the manner of its consciousness consists in the ideas and forms of finite things and relations. These forms are familiar and well known to consciousness, the ordinary mode of finality, which mode it has appropriated to itself, having constituted it the universal medium of its representation, into which everything that comes to consciousness must be resolved in order that it may gave and know itself therein.
The assertion of Religion is that the manifestation of Truth which is revealed to us through it, is one which is given to man from outside, and on this account it is also asserted that man has humbly to assent to it, because human reason cannot attain to it by itself. The assertion of positive Religion is that its truths exist without having their source known, so that the content as given, is one which is above and beyond reason. By means of some prophet or other divine instrument, the truth is made known: just as Ceres and Triptolemus who introduced agriculture and matrimony, for so doing were honoured by the Greeks, men have rendered thanks to Moses and to Mahomed. Through whatever individual the Truth may have been given, the external matter is historical, and this is indifferent to the absolute content and to itself, since the person is not the import of the doctrine.
But the Christian Religion has this characteristic that the Person of Christ in His character of the Son of God, Himself partakes of the nature of God. If Christ be for Christians only a teacher like Pythagoras, Socrates or Columbus, there would be here no universal divine content, no revelation or knowledge imparted about the Nature of God, and it is regarding this alone that we desire to obtain knowledge.
Whatever stage it may itself have reached, the Truth must undoubtedly in the first place come to men from without as a present object, sensuously represented, just as Moses saw God in the fiery bush, and as the Greek brought the god into conscious being by means of sculpture or other representations. But there is the further fact, that neither in Religion nor in Philosophy does this external form remain, nor can it so remain. A form of the imagination or an historical form, such as Christ, must for the spirit be spiritual; and thus it ceases to be an external matter, seeing that the form of externality is dead. We must know God "in Spirit and in Truth." He is the absolute and actual Spirit. The relation borne by the human spirit to this Spirit involve the following considerations.
