Page:Lectures on the Philosophy of Religion volume 3.djvu/91

 the particular in the general, and to see how this particular proceeds out of the Notion by its own power. For the world of ordinary or popular thought, the basis on which universal Thought rests, and particularisation, development, are separated. This general or universal basis may therefore be made use of for the true notion of God, by means of doctrine.

Since what we have got to do with is a new consciousness on the part of men, a new religion, it is for that reason the consciousness of absolute reconciliation; this involves a new world, a new religion, a new reality, a world in a different condition, for it is religion which is the substantial element in external determinate Being or existence.

This is the negative or polemical side, as against continuance in this externality on the part of the consciousness or faith of Man. The new religion declares itself to be a new consciousness, a consciousness of the reconciliation of Man with God; this reconciliation as expressing a condition is the Kingdom of God, the Eternal as the home of Spirit, a real world in which God reigns; the spirits, the hearts here are reconciled with Him, and thus it is God who has attained to authority over them. This so far represents the general sphere or basis.

This Kingdom of God, the new religion, thus contains within itself the characteristic of negation in reference to all that is actual. This is the revolutionary side of its teaching which partly throws aside all that actually exists, and partly destroys and overthrows it. All earthly and worldly things drop away as being without value, and are expressly declared to be valueless. What has hitherto existed is altered, the hitherto existing relations, the condition of religion and of the world, cannot remain as they have hitherto been. What, therefore, has to be done is to get Man—who must reach a consciousness of reconciliation—drawn out of his present condition,