not get a concrete expansion and is to remain undeveloped, or, in other words, that the spiritual element, the state of reconciliation, and the life in which this reconciliation is to show itself, is to be, and is to continue to be, concentrated in itself and undeveloped. It is, however, the very nature of Spirit to develop itself, to differentiate itself until it reaches the worldly sphere.
(2.) The second form of this reconciliation implies that the interests of the world and religious interests continue to be external to one another, and that still they ought to come into relation to each other. Thus the relation in which both stand is merely an external one, and it means that the one prevails over the other, and thus there is no reconciliation: the religious element, it is felt, should be the ruling element; what has been reconciled, the Church namely, should rule the secular element, which is unreconciled.
There is a union with the worldly element which is unreconciled, the worldly element in its purely crude state, and which in its purely crude state is merely brought under the sway of the other; but the element which thus holds sway absorbs this worldly element into itself, all tendencies, all passions, everything, in short, which represents worldly interests devoid of any spiritual element, make their appearance in the Church owing to the position of sovereignty thus attained, because the secular element is not reconciled in itself.
Thus a sovereignty is reached by means of what is unspiritual, in which what is external is the ruling principle, and in which Man is in his general relationships directly outside of himself; it is, in fact, the relation or condition of want of freedom. The element of disunion enters into everything that can be called human, into all kinds of impulses, and into all those relationships which have reference to the family, to active life, and life in the State; and the ruling principle is that Man is not at home with himself, is in a region foreign to his nature.
