Page:Lectures on the Philosophy of Religion volume 1.djvu/98

 one, and consequently the negation of the natural. And for this it is necessary that His determinateness, the Idea on the side of reality, be equal to the conception; and the relation of reality to the divine conception is complete when Spirit exists as Spirit; that is to say, when both the conception and reality exist as this Spirit. To begin with, however, we see that the form of nature constitutes that determinateness of the conception of God, or the aspect of reality belonging to the Idea. The emergence of the spiritual element of subjectivity out of nature, accordingly appears at first merely as a conflict between the two sides, which are still entangled with one another in that conflict. Therefore this stage of definite religion too remains in the sphere of what is natural, and in fact constitutes, in common with the preceding one, the stage of the Religion of Nature.

3. It is actually within the definite religions as they succeed each other that Spirit in its movement attempts to make the determinateness correspond with the notion or conception, but this determinateness appears here as still abstract, or, to put it otherwise, the notion appears as still the finite notion. These attempts, in which the principle of the preceding stages, namely, Essence, or essential Being, strives to grasp itself together into infinite inwardness are: 1. the Jewish religion; 2. the Greek; 3. the Roman. The God of the Jews is Oneness or soleness, which as such continues to be abstract unity, and is not as yet concrete in itself. This God is indeed God in the Spirit, but does not exist as yet as Spirit. He is something not presented to sense, an abstraction of Thought, which has not as yet that fulness in itself which constitutes it Spirit. The freedom which the notion seeks to reach through self-development in the Greek religion, still lives under the sway of the sceptre of necessity of Essence; and the notion as it appears in and seeks to win its independence in the Roman religion is still limited, since it is related to an external world