actual ontic constitution, with a constantly constituted world as existing, with human beings as rational beings? And is reason thereby eternal, or correlatively perfect being, perfect truth, perfect totality of being: an Idea which gives all relative being ontic meaning in an all-temporality, everything which exists, made possible in a totality of being, and indeed as the immanent force (in simile) or power on which all being depends?

Here the God-Idea, and the Idea of world teleology as principle of a possible totality of being, must become a problem, together with the clarification of how far this teleology reaches, and how far it is derived from love of being and the free will, motivated as "grace of God" itself on the basis of freedom itself in the "ruling" of accidents, of irrationalities, of death and fate of every form. And, in particular, my I with that ruling, that has personal address in me, who is confounded by fate, at first anticipated from the universal ruling, which brings all the world to unity, and in which it belongs. and here the problem of faith - of faith on the lower level and of faith on the level of reason, of that which reveals the lower level itself.

...

[p. 32]... Every evidence of everyday praxis has its horizon - the entire world is implicated in the relationship to its own situation, but we know that association with its awakening does not reach into infinity. But it is clear that each evidence which is religious in the authentic sense (that of a "genuine" religion) - in contrast with the "evidence" of gods related to finitude - in its meaning explicitly has relation (at least through awakening) to the totality of being.

In a certain way, that also holds for "genuine" ethical evidence, insofar as it has essential relation to fate and death, and thereby leads back to the totality of being and to religion.

[p. 47] ...Naive standing on solid ground is faith in the widest sense - it would be:

1) religious faith, communalizing human beings into human communities, and animating-unifying their whole communal life, communally effecting itself in effecting one another. The human being lives in faith - precisely thereby he lives in the world, which for him has "meaning" ... And correlatively his life, his existence in the world has "meaning" for him himself, he cannot abandon himself, cannot abandon the world, which stands under the Idea of religion...

[p. 48] A different case is that of the faith that establishes itself with Greek philosophy and science... is the faith in reason, the autonomy of reason, which would be able to, and would be required to, create of itself out of the human being a genuine existence in a genuine human community as reflective universal meditation and self-normalization in meditation - as scientific meditation and science. In place of the teleology of religion, which gives meaning to the human community and the world for everyone, and for the human community in general, gives human existence - generative, national, and supra-national - sure footing, there enters the teleology of reason -

The modern period as the process of the gradual and finally rapid secularization of religion, thus of the disappearance of religious solid ground, where in the religious faith of meaningful human existence, the meaningful world of the universal meaning-bestowing Godhead has certainty. On the other hand, the spiritualizing shift to the universally disseminated faith in autonomous reason, in the totality of being as a rational totality, that in boundlessness, although it is theoretically knowable in infinite process and masterable in practical reason.