reference to the Universal or Law, the pious man further adds that this is the divine will, and that the power of making the good resolution is itself really something divine, and he does not go beyond the universal relation here implied.
Finally, (c.) The mystical and ecclesiastical view gives greater definiteness to this connection between God and the subjective act of will and Being, and brings it into the relation which is based on the nature of the Idea. The various ways in which this truth has been conceived of in the Church are simply attempts to solve the antinomy. The Lutheran conception of it is, without doubt, the most brilliant, even if it has not perfectly reached the form of the Idea.
3. What comes last in this sphere of thought is the enjoyment of what is thus appropriated, the enjoyment of the presence of God. What we have here is the consciously felt presence of God, unity with God, the unio mystica, the feeling of God in the heart.
This is the Sacrament of the Supper, in which Man has given him in a sensible immediate way the consciousness of his reconciliation with God, the abiding and indwelling of the Spirit in him.
Since this is a feeling in the individual heart, it is also a movement, it presupposes the abolition of differences whereby this negative unity comes into existence as the result. If the permanent preservation of the Spiritual Community, which is at the same time its unbroken creation, is itself the eternal repetition of the life, passion, and resurrection of Christ, then this repetition gets a complete expression in the Sacrament of the Supper. The eternal sacrifice here just is, that the absolute substantial element, the unity of the subject and of the absolute object is offered to the individual to enjoy in an immediate way, and since the individual is reconciled, it follows that this complete reconciliation is the resurrection of Christ. Consequently the Supper is the
