HEGEL AND THE SECULARISATION OF RELIGION
Hegel's philosophy is so inclusive and the parts are so interrelated, though sometimes with considerable tension, that it is virtually impossible to bring a criticism against this philosophy which is not already answered or at least taken account of within the philosophy itself. Since the fundamental thrust of his philosophy is toward systematic inclusiveness 1, it seems to have the homey motto, "A place for everything and everything in its place." This being the case it is very difficult to criticize it from the inside because frequently he has managed to do as the apostle desired: "to be all things to all men. ''2
In this paper we will make an effort to study two important problems in Hegel's philosophy to ascertain whether or not it has contributed to the dissolution of religious faith in our own times. The first of these problems will be as much sociological as narrowly philosophical and will deal with his doctrine of the church in particular and religion in general. The second will deal with the transformation of faith, considered as proposition, into philosophy? As a result of these two approaches we hope to elucidate elements in his thought which have contributed to the contemporary religious situation.
1 For a recent discussion of the systematic inclusiveness of Hegel's philosophy with particular reference to the philosophy of religion see Fackenheim, Emil L., The Religious Dimension in Hegel's Thol@t (Bloomington: Indiana Universily Press, 1968) 225-233.
-2 That he attempted to perform this apostolic injunction is illustrated by the fact that the Hegel[an schools broke up into right and left wing movements. For presentations of the phenomena see L6with, Karl, ed.