The second point then is that the sensuous and present form must disappear, so that it may be taken into the Mnemosyne, into the realm of popular conception; then for the first time can the spiritual consciousness, the spiritual relation, enter in. To the question of whither Christ has gone, the answer is given, “He sits on the right hand of God,” which signifies that it is only now that God can be known as this concrete One, as the One who has the other moment, His Son (λόγος, σοφία), in Himself. Thus to know what is the principle of Christianity as truth, the truth of the Idea of spirit must be known as concrete spirit, and this is the form peculiar to the Fathers of the Church. With this the idea that the abstractly divine breaks up and has broken up within itself, first began to appear. This other moment in the divine must not, however, be grasped in the mode of an intelligible world, or, as we certainly have it in the ordinary conception, of a kingdom of heaven with many angels, who are also finite, limited, thus approaching closer to humanity. But it is not sufficient that the concrete moment should be known in God, for the further knowledge is requisite that Christ is an actual present man. This moment of Christ’s actual present humanity is of immense importance to Christianity, because it is the union of the most tremendous opposites. This higher conception could not have been present in the text, in the first manifestation; the greatness of the Idea could only come in later on, after the Spirit had perfected the Idea. That the revelation of Christ has this significance is the belief of Christians, while the profane, immediate and direct significance of this history is that Christ was a mere prophet and met the fate of all the prophets in being misunderstood. But the fact that it has the significance given by us is known through the Spirit, for the Spirit is revealed in this history. This history is the Notion, the Idea of Spirit itself, and the world-history has in it found its end, which is in this immediate way to know the truth. It is therefore the Spirit which so comprehends that history, and at the time of Pentecost this is shown in an immediate and evident manner. For before this time the Apostles did not know the infinite significance of Christ; they did not yet know that this is the infinite history of God; they had believed in Him, but not yet as seeing in Him this infinite truth.