第35章

Thus we see Philosophy first restrained and confined within the range of the Greek heathen world;then resting upon itself, it goes forth against popular religion and takes up an unfriendly attitude to it, until it grasps that religion in its innermost and recognizes itself therein. Thus the ancient Greek philosophers generally respected the popular religion, or at least they did not oppose it, or reflect upon it. Those coming later, including even Xenophanes, handled popular ideas most severely, and thus many so-called atheists made their appearance. But as the spheres of popular conception and abstract thought stood peacefully side by side, we also find Greek philosophers of even a later period in development, in whose case speculative thought and the act of worship, as also the pious invocation upon and sacrifice to the gods, coexist in good faith, and not in mere hypocrisy.

Socrates was accused of teaching other gods than those belonging to the popular religion; his daimonion was indeed opposed to the principles of Greek morals and religion, but at the same time he followed quite honestly the usages of his religion, and we know besides that his last request was to ask his friends to offer a cock to ?esculapius - a desire quite inconsistent with his conclusions regarding the existence of God and above all regarding morality. Plato declaimed against the poets and their gods. It was in a much later time that the Neo-platonists first recognized in the popular mythology rejected earlier by the philosophers, the universal content; they transposed and translated it into what is significant for thought, and thus used mythology itself as a symbolical imagery for giving expression to their formulas.

Similarly do we see in the Christian Religion, thought which is not independent first placing itself in conjunction with the form belonging to this Religion and acting within it - that is to say, taking the Religion as its groundwork, and proceeding from the absolute assumption of the Christian doctrine. We see later on the opposition between so-called faith and so-called reason; when the wings of thought have become strengthened, the young eaglet flies away for himself to the sun of Truth; but like a bird of prey he turns upon Religion and combats it. Latest of all Philosophy permits full justice to be done to the content of Religion through the speculative Notion, which is through Thought itself. For this end the Notion must have grasped itself in the concrete and penetrated to concrete spirituality. This must be the standpoint of the Philosophy of the present time; it has begun within Christianity and can have no other content than the world-spirit. When that spirit comprehends itself in Philosophy, it also comprehends itself in that form which formerly was inimical to Philosophy.

Thus Religion has a content in common with Philosophy the forms alone being different; and the only essential point is that the form of the Notion should be so far perfected as to be able to grasp the content of Religion. The Truth is just that which has been called the mysteries of Religion.

These constitute the speculative element in Religion such as were called by the Neo-platonists being initiated, or being occupied with speculative Notions. By mysteries is meant, superficially speaking, the secret, what remains such and does not arrive at being known. But in the Eleusinian mysteries there was nothing unknown; all Athenians were initiated into them, Socrates alone shut himself out. Openly to make them known to strangers was the one thing forbidden, as indeed it was made a crime in the case of certain people. Such matters however, as being holy, were not to be spoken of. Herodotus often expressly says (e.g. ii. 45-47) that he would speak of the Egyptian Divinities and mysteries in as far as it was pious so to do: he knew more, but it would be impious to speak of them. In the Christian Religion dogmas are called mysteries. They are that which man knows about the Nature of God. Neither is there anything mysterious in this; it is known by all those who are partakers in that Religion, and these are thus distinguished from the followers of other Religions. Hence mystery here signifies nothing unknown, since all Christians are in the secret. Mysteries are in their nature speculative, mysterious certainly to the understanding but not to reason; they are rational, just in the sense of being speculative. The understanding does not comprehend the speculative which simply is the concrete because it holds to the differences in their separation; their contradiction is indeed contained in the mystery, which, however, is likewise the resolution of the same.