Hegel and Christianity

Hegel wrote two important essays on the subject of Christianity, "The Positivity of the Christian Religion" and "The Spirit of Christianity and Its Fate," and these will be compared and contrasted in a way that emphasizes the quasi-Kantian view of the former essay while showing areas in which the latter essay makes significant departures from Kantian philosophy. The essence of the first essay is its criticism of the institutional "positivity of Christianity," while the second essay is primarily a development of what Hegel understood Christianity to be as intended by its founder, assuming, indeed, that Jesus can be considered the "founder" of Christianity. hegel's point is that what has developed through the ages into the religion that is Christianity today is not at all what Jesus had intended. Hegel at the same time attempts to show that the essence of Christianity is not exclusively a mystical or non-rational way of existence or of seeing the world.

Richard Kroner writes in his Introduction to Hegel's Early Theological Writings,

To eliminate the Kantian element in Hegel's philosophy is like eliminating the Platonic element in Aristotle. Hegel became a Kantian the moment he understood the revolution brought about by Kant's Critical Philosophy; and he remained a Kantian throughout his life, no matter how much he disputed many of Kant's doctrines. . . "

Kroner points out that the primary contribution of Kant to Hegel was the former's dialectical method, without which

Related Essays

Critiques of Hegel's Philosophy of Religion The purpose of this .... Even the doctrinal content of what does attract Hegel to Christianity should not be understood as his own uncritical acceptance of literal truth. .... (3076 12 )

Hume, Hegel & Marx .... Karl Marx extended Hegel's theories regarding the desire to subordinate the .... History proves that religions, including Christianity, appear as spiritual concerns .... (1296 5 )

The Dialectic of Inclusion: Systematic Theology in Dialogue .... one) feature of the scheme. The Incarnation makes Christianity especially useful to Hegel. Conventional designations for the term .... (10040 40 )

FEUERBACH'S PHILOSOPHY .... humanism, contemporary secular humanists may not be as remote from Hegel as many are inclined to believe. Feuerbach, L. (1957). The essence of Christianity. .... (1514 6 )

Philosophical Model of Feuerbach .... humanism, contemporary secular humanists may not be as remote from Hegel as many are inclined to believe. Feuerbach, L. (1957). The essence of Christianity. .... (1514 6 )

ssedness in another life. However, that share was not the reason for morality but was merely an extension of goodness, not a reward or result. Similarly, Kant believed that morality, the basis not of religion necessarily but most importantly of individual life, did not exist for "motive only," but was good whether or not it succeeded in achieving its motive. Kant wrote, Even if (morality) should wholly lack power to accomplish its purpose, then like a jewel it would still shine by its own light, as a thing which has its whole value in itself. Its usefulness, or fruitfulness, can neither add nor take anything away from its value. In terms of the issue of the relationship between morality and reason, we find ample evidence in Hegel's first essay that he is in accord with Kantian philosophy. Hegel writes that the result of Jesus' teaching becoming understood as an authority-based, rather than a free will-based, way of life was to make reason a purely receptive faculty, instead of a legislative one, to make whatever could be proved to be the teaching of Jesus or, later, of his vicars, an object of reverence purely and simply because it was the teaching of Jesus or God's will, and something bound up with salvation or damnat

Category: Philosophy - H