Hegel makes philosophical proposals concerning religion and Christianity that demand critical reflection from contemporary theology. Hegel and Theology discusses the role that an understanding of religion and Christianity play in the development of Hegel's idea of philosophy; Hegel's treatment of religious experience; the problem of the relation between the world and God and the issue of God's transcendence. These discussions provide a framework for considering Hegel's understandings of specific Christian mysteries. De Nys here considers the Hegelian conception of the Trinity, and the mysteries of Creation, Incarnation, and reconciled indwelling in connection with the persons of the Trinity. Hegel and Theology concludes by examining critical problems that belong in an immanent way to Hegel's essential proposals about religion and Christianity, as well as contributions that Hegel makes to contemporary theological inquiry.

Hegel's analysis of his culture identifies nihilistic tendencies in modernity i.e., the death of God and end of philosophy. Philosophy and religion have both become hollowed out to such an extent that traditional disputes between faith and reason become impossible because neither any longer possesses any content about which there could be any dispute; this is nihilism. Hegel responds to this situation with a renewal of the ontological argument (Logic) and ontotheology, which takes the form of philosophical trinitarianism. Hegel on the Proofs and Personhood of God examines Hegel's recasting of the theological proofs as the elevation of spirit to God and defense of their content against the criticisms of Kant and Jacobi. It also considers the issue of divine personhood in the Logic and Philosophy of Religion. This issue reflects Hegel's antiformalism that seeks to win back determinate content for truth (Logic) and the concept of God. While the personhood of God was the issue that divided the Hegelian school into left-wing and right-wing factions, both sides fail as interpretations. The center Hegelian view is both virtually unknown, and the most faithful to Hegel's project. What ties the two parts of the book together--Hegel's philosophical trinitarianism or identity as unity in and through difference (Logic) and his theological trinitarianism, or incarnation, trinity, reconciliation, and community (Philosophy of Religion)--is Hegel's Logic of the Concept. Hegel's metaphysical view of personhood is identified with the singularity (Einzelheit) of the concept. This includes as its speculative nucleus the concept of the true infinite: the unity in difference of infinite/finite, thought and being, divine-human unity (incarnation and trinity), God as spirit in his community.

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.

O'Regan (religious studies, Yale U.) argues for a theological reading of Hegel which clarifies the religious or theological species Hegel thinks can be brought into rapprochement with philosophy; unites a number of different approaches to Hegel which have proven fruitful, if incomplete; and, within the bounds of a systematic approach, addresses que

Aimed at theologians, philosophers of religion, scholars and students, Peter Hodgson provides a study of Hegel and of 19th century religious thought

Here, 13 major scholars reassess the place of Hegel in contemporary theory and the philosophy of religion. The contributors focus not only on Hegelian analysis but also on the transformative value of his thought in relation to our current 'turn to religion'.

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.

In his Lectures on the Philosophy of Religion, Hegel treats the religions of the world under the rubric "the determinate religion." This is a part of his corpus that has traditionally been neglected since scholars have struggled to understand what philosophical work it is supposed to do. In Hegel's Interpretation of the Religions of the World, Jon Stewart argues that Hegel's rich analyses of Buddhism, Hinduism, Zoroastrianism, Judaism, Egyptian and Greek polytheism, and the Roman religion are not simply irrelevant historical material, as is often thought. Instead, they play a central role in Hegel's argument for what he regards as the truth of Christianity. Hegel believes that the different conceptions of the gods in the world religions are reflections of individual peoples at specific periods in history. These conceptions might at first glance appear random and chaotic, but there is, Hegel claims, a discernible logic in them. Simultaneously, a theory of mythology, history, and philosophical anthropology, Hegel's account of the world religions goes far beyond the field of philosophy of religion. The controversial issues surrounding his treatment of the non-European religions are still very much with us today and make his account of religion an issue of continued topicality in the academic landscape of the twenty-first century.

This book offers an alternative analysis of Hegel's famous 'end of history', detailing an alternative reading of Hegel on history.