Page:Lectures on the Philosophy of Religion volume 3.djvu/200

FIFTH LECTURE

We may sum up what has gone before as follows. The heart ought not to have any dread of knowledge; the determinateness of feeling, the content of the heart, ought to have a substantial form. Feeling or the heart must be filled by the Thing or true object by what actually exists, and consequently be broad and true in character. But this Thing, this substantial element, is simply the truth of the Divine Spirit, the Universal in-and-for-itself, though just because of this it is not the abstract Universal, but the Universal in the development which belongs essentially to itself. The substantial element is thus essentially implicit thought, and exists in thought. But thought, what constitutes the really inner nature of faith itself, if it is to be known as essential and true—in so far as faith is no longer something implicit and merely natural, but is regarded as having entered into the sphere of knowledge with all its requirements and claims—must at the same time be known as something necessary, and must have gained a consciousness of itself and of the connected nature of its development. It thus extends and proves itself at the same time; for, speaking generally, to prove simply means to become conscious of the connection, and consequently of the necessity of things, and in relation to our present design it means the recognition of the particular content in the Universal in-and-for-itself, and of how this absolute truth itself is the result, and is consequently the final truth of all particular content. This connection, which is thus present to consciousness, must not be a subjective movement of thought outside of reality, but must follow this latter, and must simply