religious life took up an essentially intellectual attitude inasmuch as they set out from the presupposition that theology is religion together with conscious thought and comprehension. It is to their philosophical culture that the Christian Church is indebted for the first beginnings of a content of Christian doctrine.
This union of religion and philosophy was carried out to a still greater extent in the Middle Ages. So little was it believed that the knowledge which seeks to comprehend is hurtful to faith, that it was even held to be essential to the further development of faith itself. It was by setting out from philosophy that those great men, Anselm and Abelard, further developed the essential characteristics of faith.
Knowledge in constructing its world for itself, without reference to religion, had only taken possession of the finite contents; but since it has developed into the true philosophy, it has the same content as religion.
If we now look provisionally for the distinction between religion and philosophy as it presents itself in this unity of content, we find it takes the following form:—
a. A speculative philosophy is the consciousness of the Idea, so that everything is apprehended as Idea; the Idea, however, is the True in thought, and not in mere sensuous contemplation or in ordinary conception. The True in thought, to put it more precisely, means that it is something concrete, posited as divided in itself, and in such away, indeed, that the two sides of what is divided are opposed characteristics of thought, and the Idea must be conceived of as the unity of these. To think speculatively means to resolve anything real into its parts, and to oppose these to each other in such a way that the distinctions are set in opposition in accordance with the characteristics of thought, and the object is apprehended as unity of the two.
In sense-perception or picture-thought we have the object before us as a whole, our reflection distinguishes, apprehends different sides, recognises the diversity in
