above or beyond the sphere of the finite, nor does it desire to do so, since it is able to apprehend all in its finite sphere, is conversant with everything, and knows its course of action. In this manner science forms a universe of knowledge, to which God is not necessary, which lies outside of religion, and has absolutely nothing to do with it. In this kingdom, knowledge spreads itself out in its relations and connections, and in so doing has all determinate material and content on its side; and for the other side, the side of the infinite and the eternal, nothing whatever is left.
(.) Thus both sides have developed themselves completely in their opposition. On the side of religion the heart is filled with what is Divine, but without freedom, or self-consciousness, and without consistency in regard to what is determinate, this latter having, on the contrary, the form of contingency. Consistent connection of what is determinate belongs to the side of knowledge, which is at home in the finite, and moves freely in the thought-determinations of the manifold connections of things, but can only create a system which is without absolute substantiality—without God. The religious side gets the absolute material and purpose, but only as something abstractly positive. Knowledge has taken possession of all finite material and drawn it into its territory, all determinate content has fallen to its share; but although it gives it a necessary connection, it is still unable to give it the absolute connection. Since finally science has taken possession of knowledge, and is the consciousness of the necessity of the finite, religion has become devoid of knowledge, and has shrivelled up into simple feeling, into the contentless or empty elevation of the spiritual to the Eternal. It can, however, affirm nothing regarding the Eternal, for all that could be regarded as knowledge would be a drawing down of the Eternal into the sphere of the finite, and of finite connections of things.
