Hegel & Theology

What is the relationship between philosophy and theology? In a very real sense, the burning desire to answer this question for myself was one of my primary motivations for entering a PhD program in philosophy at a Catholic institution, studying under a renowned thinker who, sometimes I am tempted to think, is a theologian posing as a philosopher. To my mind such an academic posture is perfectly suited for our contemporary cultural moment in the West.

However before one can answer this question, one must first be as clear as possible on the meaning of the terms “philosophy” and “theology.” Here’s my stab at such requisite clarity. Theology is the rational interpretation and development of the content of revelation; philosophy is the ordered system of sciences, in both its Aristotelian and Hegelian incarnations, extending from the supreme principle of theos / Geist on the one hand, to the most propaeduetically incipient or elementary principle(s) of logic on the other. (Note: God / theos / Geist is a constitutent element for both ancient thought [Aristotle]  and (post)modern thought [Hegel].)

In the third part of his “system” entitled “The Philosophy of Geist,” Hegel writes:

In order to elucidate for ordinary thinking this unity of form and content present in the mind, the unity of manifestation and what is manifested, we can refer to the teaching of the Christian religion. Christianity says: God has revealed himself through Christ, his only begotten son. Ordinary thinking straightway interprets this statement to mean that Christ is only [ital. mine] the organ of this revelation, as if what is revealed in this manner were something other than the source of the revelation. But in truth this statement properly means that God has revealed that his nature consists in having a Son, i.e., in making a distinction within himself, making himself finite, but in his difference remaining in communion with himself, beholding and revealing himself in the Son, and that by this unity with the Son, by his being for himself in the other, he is absolute mind or spirit, so that the Son is not the mere organ of the revelation, but is himself the content of the revelation. (Hegel, Philosophy of Spirit, tr. Wallace & Miller, 1971, §383)

Preliminary construal of the relationship between philosophy and theology (as defined above and to be developed later): they are symbiotically or reflexively related, such that each is the condition of possibility for the other.

That is, there neither is nor can be philosophy without theology, nor theology without philosophy.

(Note: this view, it seems to me right now, requires that we regard Aristotle as a recipient of revelation. Kinda crazy.)