Christ. Regarded from another point of view, this subjectivity likewise possesses this mode of its reality in itself, inasmuch as it is a multiplicity of subjects and individuals; but since it is implicitly universal and is not exclusive, the multiplicity of individuals has to be absolutely posited as having merely the appearance or show of reality, and the very fact that it posits itself as this show of reality is what constitutes the unity of faith, according to the ordinary idea formed by faith, and therefore in this third thing. This is the love of the Spiritual Community, which seems to consist of many individuals, while this multiplicity is merely a semblance or illusion.
This love is neither human love, love of persons, the love of the sexes, nor friendship. Surprise has often been expressed that such a noble relationship as friendship is does not find a place amongst the duties enjoined by Christ. Friendship is a relationship which is tinged with particularity, and men are friends not so much directly as objectively rather through some substantial bond of union, in a third thing, in fundamental principles, studies, knowledge; the bond, in short, is constituted by something objective; it is not attachment as such, like that of the man to the woman as a definite particular personality. The love of the Spiritual Community, on the other hand, is directly mediated by the worthlessness of all particularity. The love of the man for the woman, or friendship, can certainly exist, but they are essentially characterised as subordinate; they are characterised not indeed as something evil, but as something imperfect; not as something indifferent, but as representing a state in which we are not to remain permanently, since they are themselves to be sacrificed, and must not in any way injuriously affect that absolute tendency and unity which belong to Spirit.
The unity in this infinite love springing out of infinite sorrow is consequently in no way a sensuous, worldly
