Religion thus expanded descends from its abstract or “intelligible” world, to which it had retired from art and science, and the affairs of ordinary life. Its God—as a true God—is not of the dead alone, but also of the living: not a far-off supreme and ultimate Being, but also a man among men. Philosophy thus has to break down the middle partition-wall of life, the fence between secular and sacred. It is but religion come to its maturity, made at home in the world, and no longer a stranger and a wonder. Religion has pronounced in its inmost heart and faith of faith, that the earth is the Lord’s, and that day unto day shows forth the divine handiwork. But the heart of unbelief, of little faith, has hardly uttered the word, than it forgets its assurance and leans to the conviction that the prince of this world is the Spirit of Evil. The mood of Théodicée is also—but with a difference—the mood of philosophy. It asserts the ways of Providence: but its providence is not the God of the Moralist, or the ideal of the Artist, or rather is not these only, but also the Law of Nature, and more than that. Its aim is the Unity of History. The words have sometimes been lightly used to mean that events run on in one continuous flow, and that there are no abrupt, no ultimate beginnings, parting age from age. But the Unity of History in its full sense is beyond history: it is history “reduced” from the expanses of time to the eternal present: its thousand years made one day,—made even the glance of a moment. The theme of the Unity of History—in the full depth of unity and the full expanse of history—is the theme of Hegelian philosophy. It traces the process in which Mind has to be all-inclusive, self-upholding, one with the Eternal reality.