In this sense Christianity marked a definite advance over the more intuitively based religious cults to which Hegel had been attracted in his youth, but it would only be in the modern world that the content of the core ideas of Christianity could be given proper expression. Thus Hegel treats medieval Catholicism as still caught in the abstractions of a transcendent realm and as caught up in a type of literal reading of this religion’s Vorstellungen—its pictures. These need to become conceptualized, and this happens under modern Protestantism, and this, for Hegel, requires a type of demythologization of the religious content handed down from the past. Christ must somehow come to stand as an example of the human kind in general, which is the ultimate bearer of the status of being the son of God. Once more, it is the purported singularity of the category son of God that must be brought back into relation to the universality of the human genus. It is the nature of this result that divided Hegel’s followers into their right and left camps. The understanding of what Hegel means by the concept religion in turn becomes tied to understanding what he means by philosophy. Appropriately the Philosophy of Religion thus passes over into the final form of Absolute Spirit, Philosophy—a science that is the “unity of Art and Religion” (PM: §572). The mere six paragraphs devoted to this science in the Encyclopaedia and dealing almost exclusively with the relation of philosophy to religion were to be expanded into the massive posthumously published three volumes on the (philosophical) history of philosophy based on various sources including student transcripts for his lecture series given in Berlin.