Paradise the understanding asks to what species of apple it belonged. We must go on to indicate the principles which have been adopted and stand opposed to one other, and the development of the same, in order to comprehend the transition into modern history and the present standpoint of philosophy. For this reason we must speak of the further progress of universal spirit. For thought was distorted by reason of its being bound to an externality, and spirit was in it no longer acting for spirit. Because then in this and similar ways the Idea of spirit had, as it were, its heart pierced through, the parts remained without spirit and life, and were worked upon by the understanding. Amongst the learned ignorance of the rational was displayed, a complete and unnatural lack of spirituality; and in the same way there was the most utter and terrible ignorance amongst the others, the monks. This destruction of knowledge brought about the transition to a different state of affairs; while heaven and the divine were thus degraded, the lofty aspirations and high spiritual claims of the clerical element rose above the secular. For we saw that the supersensuous world of truth, as the world of religious conceptions, was ruined by the understanding making all things equal. We saw, on the one hand, a handling of dogma in philosophic fashion, but we saw also a development of formal logical thought, the secularization of the absolutely existent content. In the same way the existing Church, this presence of heaven upon earth, brought itself down to the level of the secular, by entering upon the possession of riches and lands. In this way the distinction between the world and the Church is blotted out, not in a rational manner as regards the Church, but in a way that is altogether revolting, and which amounts to destruction: it is a reality, I grant, but one most terrible and barbarous. For state, government, right, property, civil order, all these enter into religion as rational differences, that is, laws on their own account fixed. The acknowledgment of ranks, classes, divisions, their different occupations, the stages and degrees of evil, as well as of good, are an entering into the form of finitude, actuality, existence of the subjective will, while what is religious has only the form of infinity. But the Church in its outward existence is inviolable, it can throw over all the laws of the good; every offence against it is a violation of sanctity. Evil and its penalties are made eternal, divergences of opinion are punished even with death: so are heresy and also heterodoxy in respect of the most abstract and empty determinations of an endless system of dogmas. Abominable practices and evil passions, utter wantonness, voluptuousness, bribery, dissoluteness, avarice, crimes of all kinds found their way into the Church, because it was unrestrained by laws; and it founded and maintained the system of government. The secular ought to be only