^{page 118 note 1} Works (Glockner, 1928), vii, p. 35. This edition will be referred to in footnote references as W.

^{page 118 note 2} W, xv, p. 37.

^{page 119 note 1} With Leibniz we can already find a tendency to find an ‘inner truth’ in Christian beliefs. With Lessing, in his mature thought, this tendency is much more marked. But whereas Lessing did not think of himself as a Christian, Hegel came to think of himself as a champion of Christianity, even if it is pretty obvious that in his developed system Christianity is transformed into exoteric Hegelianism, as McTaggart puts it.

^{page 120 note 1} This is what Hegel understands by pantheism when he denies that he is a pantheist.

^{page 121 note 1} W, xv, p. 32.

^{page 122 note 1} Exploration into God (London, 1967), p. 141Google Scholar.

^{page 122 note 2} Hegel's Early Theological Writings (Chicago, 1948) p. 313.

^{page 122 note 3} Ibid., p. 8.

^{page 122 note 4} In Mysticism and Philosophy (London, 1961Google Scholar).

^{page 122 note 5} The Philosophy of Hegel (London, 1965), p. 103Google Scholar.

^{page 123 note 1} For example, if a religious mystic writes simply of an exceptional state of union between the soul and God, Hegel would see in what the mystic says a general metaphysical truth about the relation between the finite and the infinite.

^{page 123 note 2} W, xv, p. 228.

^{page 123 note 3} Ibid.

^{page 123 note 4} W, xv, p. 35.

^{page 124 note 1} Ibid., p. 37.

^{page 124 note 2} W, xv, p. 42.

^{page 126 note 1} Acts 17: 28.

^{page 126 note 2} W, ii, p. 24.

^{page 126 note 3} Ibid.

^{page 126 note 4} W, xvi, p. 192.

^{page 126 note 5} Ibid., p. 191.

^{page 127 note 1} W, xvi, p. 210.

^{page 128 note 1} W, pp. 276–313.

^{page 129 note 1} W, xv, p. 52.

^{page 129 note 2} W, xv, p. 53.

^{page 130 note 1} W, xv, p. 210.