It is already clear from this that where feeling is held to be the organ of the infinite, the subjective essence of religion,--the external data of religion lose their objective value. And thus, since feeling has been held the cardinal principle in religion, the doctrines of Christianity, formerly so sacred, have lost their importance. If, from this point of view, some value is still conceded to Christian ideas, it is a value springing entirely from the relation they bear to feeling; if another object would excite the same emotions, it would be just as welcome. But the object of religious feeling is become a matter of indifference, only because when once feeling has been pronounced to be the subjective essence of religion, it in fact is also the objective essence of religion, though it may not be declared, at least directly, to be such. I say directly; for indirectly this is certainly admitted, when it is declared that feeling, as such, is religious, and thus the distinction between specifically religious and irreligious, or at least non-religious, feelings is abolished--a necessary consequence of the point of view in which feeling only is regarded as the organ of the divine. For on what other ground than that of its essence, its nature, dost thou hold feeling to be the organ of the infinite, the divine being? And is not the nature of feeling in general also the nature of every special feeling, be its object what it may? What, then, makes this feeling religious? A given object? Not at all; for this object is itself a religious one only when it is not an object of the cold understanding or memory, but of feeling. What then? The nature of feeling--a nature of which every special feeling, without distinction of objects, partakes. Thus, feeling is pronounced to be religious, simply because it is feeling; the ground of its religiousness is its own nature--lies in itself. But is not feeling thereby declared to be itself the absolute, the divine? If feeling in itself is good, religious, i.e., holy, divine, has not feeling its God in itself?