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 which was required before. Here it is an idea or a pictorial conception of the thought-determination which is demanded, an example of the content, which has as yet only been given in thought. If we find a thought-content difficult to understand, the difficulty lies in this, that we possess no pictorial idea of it; it is by means of an example that it becomes clear to us, and that the mind first feels at home with itself in this content. When, accordingly, we start with the ordinary conception of God, the Philosophy of Religion has to consider its signification—this, namely, that God is the Idea, the Absolute, the Essential Reality which is grasped in thought and in the Notion, and this it has in common with logical philosophy; the logical Idea is God as He is in Himself. But it is just the nature of God that He should not be implicit or in Himself only. He is as essentially for Himself, the Absolute Spirit, not only the Being who keeps Himself within thought, but who also manifests Himself, and gives Himself objectivity.

c. Thus, in contemplating the Idea of God, in the Philosophy of Religion, we have at the same time to do with the manner of His manifestation or presentation to us; He simply makes Himself apparent, represents Himself to Himself. This is the aspect of the determinate being or existence of the Absolute. In the Philosophy of Religion we have thus the Absolute as object; not, however, merely in the form of thought, but also in the form of its manifestation. The universal Idea is thus to be conceived of with the purely concrete meaning of essentiality in general, and is to be regarded from the point of view of its activity in displaying itself, in appearing, in revealing itself. Popularly speaking, we say God is the Lord of the natural world and of the realm of Spirit. He is the absolute harmony of the two, and it is He who produces and carries on this harmony. Here neither thought and Notion nor their manifestation—determinate being or existence—are wanting.