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THIRD LECTURE

It has already been remarked that the assertion of faith, of which we have to speak, is found outside of genuine simple faith. This latter, in so far as it has advanced to conscious knowledge, and has consequently acquired a consciousness of knowledge, accedes to knowledge with full confidence in it, because it is pre-eminently full of confidence in itself, is sure of itself, and firmly established in itself. We are rather concerned with faith in so far as it takes up a polemical attitude towards rational knowledge, and expresses itself in a polemical fashion even against knowledge in general. It is thus not a faith which opposes itself to another kind of faith. Faith (or belief) is what is common to both; it is therefore the content which fights against the content. But this fact of having to do with content at once brings knowledge with it. If it were otherwise, the overthrow and defence of the truth of religion would not be carried out with external weapons, which are just as foreign to faith and religion as to knowledge. The faith which rejects knowledge as such, is just because of this devoid of content, and is, to begin with, to be taken abstractly as faith in general, as it opposes itself to concrete knowledge, to rational knowledge, without reference to content. As thus abstract, it is removed back into the simplicity of self-consciousness. This is in its simplicity, in so far as it has any fulness at all, feeling, and what is content in knowledge is definiteness of feeling. The assertion of abstract faith thus leads immediately to the form of feeling, in which the subjectivity of knowledge intrenches itself as in an inaccessible place. The standpoints of both must therefore be briefly indicated, from which their one-sidedness, ​and consequently the untruth of the fashion in which they are asserted to be ultimate and fundamental determinations, becomes apparent. Faith, to begin with it, starts from this, that the nullity of knowledge, so far as absolute truth is concerned, has been demonstrated. We wish so to proceed as to leave faith in possession of this assumption, and to see accordingly what it is in itself.

To begin with, if the opposition is conceived of as being of such an absolutely general kind as that between faith and knowledge, as we often hear it put, this abstraction must be directly found fault with. For faith belongs to consciousness; we know about what we believe; nay, we know about it with certainty. It is thus at once apparent that it is absurd to wish to separate faith and knowledge in such a general fashion.

But faith is now called immediate knowledge, and is accordingly to be distinguished radically from mediate and mediating knowledge. Since at this stage we leave on one side the speculative examination of these conceptions, in order to keep within the proper sphere of this kind of assertion, we will oppose to this separation, which is asserted to be absolute, the fact that there is no act of knowledge, any more than there is any act of sensation, conception, or volition, no activity, property, or condition pertaining to Spirit, which is not mediated and mediating; just as there is no other object in Nature or Spirit, be it what it may, in heaven or the earth, or under the earth, which does not include within itself the quality of mediation as well as that of immediacy. It is thus as a universal fact that logical philosophy presents it—we might add, along with the exhibition of its necessity, to which we need not here appeal—in the completed circle of the forms of thought. As regards the matter of sense, whether it belongs to outer or inner perception, it is admitted that it is finite, that is, that it exists only as mediated through what is other than sense. But of this matter itself, and still more of the higher content of ​Spirit, it will be admitted that it derives its essential character from categories, and that the nature of this character is shown in logic to be the possession of the moment of mediation above indicated inseparably in itself. But we pause here to call attention to the absolutely universal fact, in whatever sense and with whatever meaning the facts may be understood. Without digressing into examples, we abide by the one object which here lies nearest to us.

God is activity, free activity relating itself to itself, and remaining with itself. The essential element in the notion or conception of God, or, for that matter, in every idea of God, is that He is Himself, the mediation of Himself with Himself. If God is defined merely as the Creator, His activity is taken only as going out of itself, as expanding itself out of itself, as sensible or material producing, without any return into itself. The product is something different from Him, it is the world; the introduction of the category of mediation would at once bring with it the idea that God must be through the medium of the world; one might, at all events, say with truth that He is Creator only by means of the world, or what He creates. Only this would be mere empty tautology; for the category, “that which is created,” is itself directly involved in the first category, that of the Creator. On the other hand, what is created remains, so far as the ordinary idea of it is concerned, as a world outside God, as an Other over against Him, so that He exists away beyond that world, apart from it, in-and-for-Himself. But in Christianity least of all is it true that we have to know God only as creation, activity, not as Spirit. The fact rather is that to this religion, the explicit consciousness that God is Spirit is peculiar, the consciousness that He, even as He is in-and-for-Himself, relates Himself, as it were, to the Other of Himself (called the Son), to Himself, that He is related to Himself in Himself as love, essentially as this love is mediation with itself. God is indeed the ​Creator of the world, and is so sufficiently defined. But God is more than this; He is the true God in that He is the mediation of Himself with Himself, and is this love.

Faith, then, inasmuch as it has God as the object of its consciousness, has this mediation for its object; just as faith, as existing in the individual, only exists through teaching and training, the teaching and training of men, but still more through the teaching and training of the Spirit of God, and exists only through this process of mediation. But faith, like consciousness in general, this relation of the subject to an object, is quite abstract, whether God is its object, or whatever thing or content may be the object, and so faith or knowledge only exists through the medium of an object. Otherwise we have empty identity, a faith in or knowledge of nothing.

But conversely there is to be found here the other fact that, in like manner, there can be nothing which is only and exclusively the product of mediation. If we examine into what we understand by immediacy, it will be seen that it must exist in itself without any difference, such as that through which mediation is at once posited. It is simple reference to self, and is thus in its immediate form merely Being. Now all knowledge, mediate and immediate, and indeed everything else, at all events is; and that it is, is itself the least and most abstract thing that one can say of anything. If it is even only subjective, as faith or knowledge is, at all events it is, the predicate of Being belongs to it, just as such Being appertains to the object which exists only in faith or knowledge. The insight involved in this view is of a very simple kind. Yet we may be impatient with philosophy just because of this simplicity, in so far as we pass from the fulness and warmth which belong to faith, over to such abstractions as Being and immediacy. But, in point of fact, this is not the fault of philosophy; on the contrary, it is that assertion of faith and immediate knowledge which takes its stand on these abstractions. In this fact, that faith is ​not mediate knowledge, there lies the entire value of the matter, and the verdict passed upon it. But we come also to the content, or rather, we may likewise come only to the relation of a content, to knowledge.

It is further to be remarked that immediacy in knowledge, which is faith, has this further quality, that faith knows that in which it believes, not merely generally, not merely in the sense of having an idea or knowledge from without of it, but knows it with certainty. It is in certainty that the nerve of faith lies. And here we encounter a further distinction, we further distinguish truth from certainty. We know very well that much has been known, and is known for certain, which is nevertheless not true. Men have long enough known it to be certain, and millions still know it to be certain, to take a trivial example, that the sun goes round the earth. And what is more, the Egyptians believed, and knew it for certain, that Apis was a great or the greatest god; while the Greeks thought the same regarding Jupiter; just as the Hindus still know for certain that the cow, and other inhabitants of India, the Mongols and many races, that a man, the Dalai-Lama, is God. That this certainty is expressed and asserted is admitted. A man may quite well say, I know something for certain, I believe it, it is true. But, at the same time, every one else must be allowed the right to say the same thing, for every one is “I,” every one knows, every one knows for certain. But this unavoidable admission expresses the truth that this knowledge, knowledge for certain, this abstraction, may have a content of the most diverse and opposite kind, and the proof of the content must lie just in this assurance of being certain, of faith. But what man will come forward and say, Only that which I know and know as certain is true; what I know as certain is true just because I know it as certain. Truth stands eternally over against mere certainty, and neither certainty, nor immediate knowledge, nor faith decides what is truth. Christ directed the minds of the Apostles and His friends ​away from the genuinely immediate visible certainty which they derived from His immediate presence, from His own sayings and spoken words heard with their ears and apprehended through their senses and feelings, away from such a faith and such a source of faith to the truth, into which they were to be led only in the further future and through the Spirit. For the attainment of anything more in addition to this highest certainty, derived from the source above indicated, there exists nothing except just what is in the content itself.

Faith, in so far as it is defined to be immediate knowledge, as distinguished from what is mediate, reduces itself to the abstract formalism above mentioned. This abstraction makes it possible not only to rank as faith the sensuous certainty which I have that I possess a body, and that there are things outside me, but to deduce or prove from it what the nature of faith is. But we should do gross injustice to what in the sphere of religion is termed faith if we were to see in it only this abstraction. Faith must rather be full of substance; it must be a content, and this is to be a true content; it must be far removed from such a content as the sensuous certainty that I have a body, that things perceived by the senses surround me. It must contain the truth, and quite a different truth from that last mentioned, the truth of finite things of sense, and derived from quite a different source. The tendency above indicated to formal subjectivity must find faith as such even too objective, for this latter has always to do with ideas of things, with a knowledge of them, with a state of conviction regarding some content. This extreme form of the subjective, in which the definite form of the content and the conception and knowledge of it have vanished, is that of feeling. We cannot, therefore, avoid speaking of it too; it is this form, moreover, which is asked for in our times, not feeling of the simple or naive kind, but as a result of culture, derived from grounds or reasons which are the same as those already referred to.