Page:Lectures on the Philosophy of Religion volume 1.djvu/99

 which stands opposite to it, in which it is only to be objective, and is, therefore, external adaptation to an end, or external utility.

These are the principal specific forms which here present themselves as the modes of the Reality of Spirit. As determinate they are inadequate to the notion or conception of Spirit, and are finite in character, and this infinitude, namely, that there is one God, this abstract affirmation, is finite also. This determination of the manifestation of God in consciousness as pure ideality of the One, as abolition of the manifold character of external manifestation, might perhaps be contrasted, as being that which is true, with the religion of nature, but it is really only one form of determinateness as against the totality of the notion of Spirit. It corresponds with this totality just as little as its opposite does. These definite religions are not in fact as yet the true religion, and in them God is not as yet known in His true nature, since there is wanting to them the absolute content of Spirit.

III.—Revealed Religion.

Manifestation, development, and determination or specification do not go on ad infinitum, and do not cease accidentally. True progress consists rather in this, that this reflexion of the notion into itself stops short, inasmuch as it really returns into itself. Thus manifestation is itself infinite in nature; the content is in accordance with the conception of Spirit, and the manifestation is, like Spirit, in and for itself. The notion or conception of religion has in religion become objective to itself. Spirit, which is in and for itself, has now no longer individual forms, determinations of itself, before it, as it unfolds itself. It knows itself no longer as Spirit in any definite form or limitation, but has now overcome those limitations, this finiteness, and is actually, what it is potentially. This knowledge of Spirit for itself or