peace with myself—and I exist only in so far as I am at peace with myself, for if I had not this inner peace I would be the contradiction which breaks itself up into parts—this Other, just because it is outside of me, has its self-consciousness only in me. Thus the two are represented simply by this consciousness of their being outside of themselves and of their identity, and this perception, this feeling, this knowledge of the unity, is love.
God is love; i.e., He represents the distinction referred to, and the nullity of this distinction, the sort of play of this act of distinction which is not to be taken seriously, and which is therefore posited as something abolished, i.e., as the eternal, simple Idea.
This eternal Idea, accordingly, finds expression in the Christian religion under the name of the Holy Trinity, and this is God Himself, the eternal Triune God.
Here God exists only for the man who thinks, who keeps within the quiet of his own mind. The ancients called this enthusiasm; it is pure theoretic contemplation, the supreme repose of thought, but at the same time its highest activity manifested in grasping the pure Idea of God and becoming conscious of this Idea. The mystery of the dogma of God’s nature is disclosed to men; they believe in it, and have already vouchsafed to them the highest truth, although they apprehend it only in the form of a popular or figurative idea, without being conscious of the necessary nature of this truth, and without grasping it in its entirety or comprehending it. Truth is the unveiling of what Spirit is in-and-for-itself. Man is himself Spirit, and therefore the truth exists for him. To begin with, however, the truth which comes to him does not yet possess for him the form of freedom; it is for him merely something given and received, which, however, he can receive only because he is Spirit. This truth, this Idea, has been called the dogma of the Trinity. God is Spirit, the activity of pure thought, the activity which is not outside of itself, which is within the sphere
