In this book Deland S. Anderson traces the origin of the idea, "God is dead," in the philosophy of G.W.F. Hegel. Focusing on issues of language, life, and learning, Anderson presents an integrated perspective on the death of God in Hegel's philosophy as it emerged in the early years at Jena. He argues that Hegel's pronouncement of the death of God was the beginning of his radically innovative system of speculative discourse, which revolutionized not only philosophy but the wider culture as well.

For Hegel, thought is not philosophical if it is not also religious. Both religion and philosophy have a common object and share the same content, for both are concerned with the inherent unity of all things. Hegel's doctrine of God provides the means for understanding this fundamental relationship. Although Hegel stated that God is absolute Spirit and Christianity is the absolute religion, the compatibility of Hegel's doctrine of God with Christian theology has been a matter of continuing and closely argued debate. Williamson's book provides a significant contribution to this ongoing discussion through a systematic study of Hegel's concept of God. The book proceeds by investigating theism, atheism, pantheism, and panentheism as descriptions of Hegel's concept. It rejects the view that Hegel's doctrine so differs from Christian theology so as to be empty of religious content and thereby highlights some important considerations in contemporary theology.

Offering the only anthology of Hegel's religious thought, Vanderbilt University's Professor Peter C. Hodgson provides sympathetic and clear entree to the German philosopher's religious achievement through his major relevant texts starting with early theological writings and culminating with Hegel's1824 lectures on the philosophy of religion.

James Yerkes undertakes a systematic exploration of the full range of Hegel’s works to discover what philosophical, religious, and historical significance Hegel attributed to the Christian witness that Jesus of Nazareth was the Christ.

This book presents what Hegel calls “the vital spirit of the actual world”, the truth, namely, of logic’s form and content as one concrete whole. Axiomatic here is that thinking is necessarily free and unbounded, if we could escape a performative contradiction in evaluating it. Thinking is absolute, what Hegel calls spirit or mind, Geist. He identifies three forms of “absolute spirit”, namely art, religion and philosophy, where each form is absorbed into the next one; philosophy subsumes religion and religion subsumes art, in a process seeking and achieving the absolute. Philosophy, therefore, is ultimately theology as fulfilling the latter in mind’s constitutive self-transcendence towards “the absolute idea”, itself the absolute, Hegel asserts. This is “absolute idealism”, where the Idea is true being and finite things are transitory notions. This book aims to clarify such conceptions, whereby “theological” transcendent grace is natural or “all in all”, faith is absolute knowledge in germ, things are the opposite of what they “immediately” seem, while achieved self-consciousness is “the ruin of the individual” abstractly parted from its objects. Thus external nature is internal, the whole in or one with the part, necessity absolute freedom, these being stages of Logic. Hegel needs a second, related trio to the above three forms. This is logic, nature and mind, likewise, in ceaseless process, a returning upon self. Thus art’s foundational quality mirrors that of “the logical art”. The individual art-object, art as striving for absolute perfection, founds spirit’s trajectory. Hence, consciousness first appears individual only as set towards universal self-consciousness in “absolute knowing”.

In the wake of various secularization processes, a growing number of people in Western societies are now describing themselves as “non-religious.” But what does this sociological fact really mean, for the Church and for society at large? Has human religiosity a future after secularization? It does, this book argues, but in a radically altered form. Taking its cue from Pope Francis’s suggestion that globalizing humanity is presently living through a genuine “epochal shift,” this book presents an original analysis of the transformative effect of secularization on our spiritual predicament in the Western, now definitively post-Christian, world. Instead of succumbing to the all-too-common polarizations in contemporary religious discourse, this book aspires to overcome the “religious” vs. “secular” dichotomy through developing the logic of “Radical Secularization,” arguably the genuine novelty of the particularly Western process of secularization. The past homogeneously religious culture is certainly dusking, but this only paves the way for the dawn of the future and radically open horizon for our human search for meaning. This challenging book will offer intellectual impulses and spiritual incentives to everybody who ponders the future of human religious evolution after secularization.

Many books on the Christian doctrine of atonement have been published in recent years. Some point out the difficulties of traditional atonement theories; others attempt a revision of one of the classical three types; others attempt to combine aspects of these types.Jennings attempts something new: by approaching the question of the meaning of the cross through close attention to the biblical passages that serve as the basis of any reflection on the cross of Jesus and an engagement with patristic as well as contemporary discussion. The result is an alternative theology of the cross that grounds the message concerning the cross in the socio-political reality in which it was historically located and points to the way in which this message bears upon contemporary social and ecclesial reality.Jennings's truly fresh understanding for Christians of the meaning of Jesus' death specifically grounds the cross in the concrete political confrontation within which it occurred, relates the message about the cross to the practice of Jesus (thus keeping in relationship the gospels and the theology of Paul), and shows how the cross bears on overcoming of human division and sin, reconciliation to God, and new forms of social reality in the community of the crucified.

In this succinct, inviting volume, four Balkan theologians probe their contextual ways with the theology of Jurgen Moltmann, whose classic The Crucified God influenced novel theological approaches around the globe, most recently the emerging postwar Christian theology in the Balkans. The authors engage with the prevailing culture of ethnic and religious exclusivism within their context and present us with a range of theologically pertinent issues resulting from a wider discussion on religion and politics. The book offers a fresh and provocative reading of Christian faith that pins its hopes on the person and work of the Crucified and sets the ground for possible contextual contribution of Balkan theology to a World Church. Following Moltmann's invitation to see the Cross, and the crucified Christ, as an inner criterion of all theology, this book sheds theological light on the situation in the Balkans. The Cross of that region can be described as a "Cross of the crossroads," since different religions, ethnic and national communities, memories, and cultures have always been sources of profound contact but also of deep division and violence. On the occasion of the fortieth anniversary of The Crucified God, this collection can be read as a continuation of Moltmann's theological project, which calls for a courageous descent into "circles of death"--places of spiritual and physical imprisonment, without false comforts and premature hopes.

This study is concerned with the different interpretations of Greek tragedy proposed by G.W.F. Hegel. While Hegel's philosophical interest in tragedy as an art form is well known, the motivation for his preoccupation with this art form needs to be further explored. Indeed, why would Hegel, a pivotal figure of German idealism, be inclined to concern himself with a form of poetry that reached its peak in the 5th century B.C.' Precisely this question forms the core of this book. It articulates what the primary stakes are and thereby develop and defend the thesis that Hegel's examination of Greece and tragedy is one that has a direct bearing on the "fate" of politics in the modern world.