Hegel, Sabatier, and Renard: Three Definitions of Religion

Introduction: Religion and Absolute Truth in Hegel

The first definition of religion we will examine comes from Georg Wilhelm Friedrich Hegel. According to the philosopher:

"Religion is not consciousness of this or that truth in individual objects, but of the absolute truth, of truth as the universal, the all-comprehending, outside of which there lies nothing at all. The content of its consciousness is further the Universally True, which exists on its own account or in and for itself, which determines itself, and is not determined from without. While the finite required the Other for its determinateness, the True has its determinateness, the limit, its end itself; it is not limited through an Other, but the Other is found in itself." (Hegel, 148)

The key words and main coordinates we need to consider when trying to define religion are: truth, universality, consciousness, and the limits of self. Hegel defines religion as an active process of consciousness through which a person comes into contact with God, having his nature changed and impacted by the very understanding of what God is. Individual objects are considered to be limited by virtue of their distinct existence, and associated with them is therefore a limited type of truth. Trying to understand God through this type of understanding leads nowhere, since God is everything and the source of everything — his perfection and universality being characteristics that are mutually supportive.

God is identified with the absolute truth, which is universal and includes everything. From the fact that it includes all things that exist or are potential, we realize that the essence of the divine nature is fundamentally active: it is the absolute truth of God which makes him exist, and vice versa. If nothing exists outside God-as-truth, then God is the origin of Life, and what exists beyond him is death or the opposite of truth — lies, limited truth, and so on. At this point we might consider the ethical connotations that truth and lying carry: one being associated with morality, spirituality, goodness, and salvation, and the other with evil, spiritual decay, and death. Under these circumstances, death may be understood as deriving from an incapacity to become one with the truth and the universal.

In this definition, we encounter the omniscient and universal dimensions of the divine. Access to them is mediated through the process of life — through consciousness and self-awareness — and is given the name of religion: the limited individual comes to life through contact with the universal dimension. "All-comprehending" means not only that God includes everything, but that he understands everything — hence his omnipotence. If one has absolute knowledge and understanding of things, then one has absolute power over their existence and non-existence.

Through what Hegel calls "religion," the individual comes into direct contact with God. Through the process of consciousness, the person actively opens his mind and receives the "universally true." Since it is the universally true that fills his consciousness, they become synonymous — hence the contamination of the human with the divine, or in other words, access to the truth that is a synonym of life.

God as Infinite Freedom and the Triad of Truth, Life, and Freedom

Moving on, we reach another defining characteristic of God in Hegel's framework. The philosopher explains that God is existence — life — in the general sense. The divine exists through itself, because of itself, and for itself. Since nothing outside it determines it, God can be associated with absolute freedom. It is at this point that we reach the fundamental triad of truth–life–freedom, with all three elements supporting each other in a way that makes them effectively synonymous, yet incomplete in the absence of any one of them.

Hegel makes the point that God's omnipotence results first and foremost from the fact that God, and God alone, can determine his own existence — that his self-awareness is powerful enough to act as a life-creating factor. In other words, when truth is aware of itself, that consciousness becomes life. We must always bear in mind the universal dimension that characterizes this element.

Because God does not require anything or anyone else in order to exist, God is infinite, and through that infinity, perfect. The imperfection of people and things derives from the fact that they are limited — and the limit is conceived as a dependency on other elements, on the Other. God is not only unlimited by the Other; he includes the Other. When we say that God is infinite, we mean that within God there is an infinite potential of life, which through his will is realized and manifested as individual human beings.

If God is perfection, infinity, absolute truth, and absolute freedom, one might wonder what the purpose of man on earth is. If God exists independently of the Other, why create one? Some might argue that the final conflict between good and evil is influenced by human choices. Yet a simpler answer presents itself: God created man because he loved man. It is only because of his infinite love that he gave man the gifts of life, consciousness, and freedom, along with the possibility of using them in a manner that would allow man to become an integral part of the transcendent.

Religion, in Hegel's view, is therefore a process through which man becomes aware of himself, of God, and of the relation between them. It is defined as a mental and spiritual process through which man conceives of God and accepts both God and his own condition — that of a limited part torn from the universal.

Sabatier's Definition: Religion as Commerce and Prayer

The second definition of religion is given by Auguste Sabatier. According to him:

"We shall now be able to define the essence of religion. It is a commerce, a conscious and willed relation into which the soul in distress enters with the mysterious power on which it feels that it and its destiny depend. This commerce with God is realized by prayer. Prayer is religion in act — that is to say, real religion. It is prayer which distinguishes religious phenomena from all those which resemble them or lie near them, from the moral sense, for instance, or aesthetic feeling. If religion is a practical need, the response to it can only be a practical action… This act is prayer, by which I mean, not an empty utterance of words, not the repetition of certain sacred formulas, but the movement of the soul putting itself into personal relation and contact with the mysterious power whose presence it feels even before it is able to give it a name. Where this inward prayer is wanting there is no religion; on the other hand, wherever this prayer springs up in the soul and moves it, even in the absence of all form and doctrine clearly defined, there is true religion, living piety." (Sabatier, 27–28)

Sabatier interestingly defines the process as one of commerce — a relation of exchange between two entities: the soul and God. While God is defined as a mysterious presence, the circumstances in which the process is initiated are those of distress. Religion, on this view, is activated when man feels that he cannot manage alone and needs the help of a superior entity he does not fully understand, yet whose existence he acknowledges and on whom he depends.

From the very beginning of the definition, the author introduces key concepts such as destiny, the mystery of the divine, will, and consciousness. The idea of destiny illuminates the relation of dependence between man and God: man depends completely on God's will. Since God is omniscient and omnipotent, it is impossible to live outside of him. God, knowing what will happen before it happens, ultimately determines the course of events — however man chooses to act.

Yet man is also aware that he can choose on his own. God does not interfere on a daily basis but is available to man when guidance is needed. From this definition we also understand that God is omnibenevolent, for otherwise man would fear him or stay away from him. Instead, it is man who willingly and consciously calls on God to receive his support. Here too we find the limited condition of man, who acknowledges his limitations and openly seeks help through "a conscious and willed relation."

The commerce under analysis is thus not a mere exchange, but a relation in which two forces become actively involved. Since it is man who initiates the process, man is free to act as he wishes and is not simply determined in his actions. The fact that this process is initiated in times of hardship demonstrates that will and freedom alone are not sufficient to find the path toward truth, freedom, and serenity — God is needed in order to achieve that goal. If the exchange relationship is the mechanism through which God and man communicate and unite, then prayer is the instrument through which the process is fulfilled.

Renard's Definition: Religion as Binding and Quest for Meaning

The third definition of religion is given by John Renard, who states:

"In its broadest sense, the term 'religion' means adherence to a set of beliefs or teachings about the deepest and most elusive of life's mysteries. The word comes from an ancient Latin root (religo) that means 'to bind' or 'to obligate.' Religious persons join together in a shared quest to understand a host of perplexing questions. What is the origin of life? What does it mean to be human? Are there greater-than-human forces responsible for the shape of things? How should a person of good will behave? Is life as we know it all there is, or are we destined for an adventure that goes well beyond an earthly life-expectancy?" (Renard, 3)

The first thing that draws attention in this definition is the Latin etymology of the word, which means "to bind" or "to obligate." Unlike the other authors analyzed here, Renard underlines the fact that faith — religion — binds people together in a spiritual community. On the one hand, the binding occurs between people. On the other hand, it binds the individual to a set of beliefs. Religion can in this sense be defined as faith. Its role is to help people understand the meaning of life, their human dimension, and the purpose of existence. The author implies that people arrived at the concept of "God" in their attempt to discover the origins of life: where does life come from, and who created man — questions that seem to find their answer in the omniscience and omnipotence of God.

Religion, and God through it, seem to answer the question about the source and meaning of the universe. Whereas the other definitions also suggested that God is infinite, the creator and potential of everything, the possessor of absolute truth, this definition adds a temporal dimension: God is not only infinite but also eternal. This gives us a different perspective on life. If God is eternal and man has been created through God, then earthly life is only a limited duration of what man could benefit from. Life, being synonymous with God, is eternal just as he is; earthly life becomes a passage placed at our disposal because of God's infinite love. From this perspective, God appears as the possessor of absolute power, while man is a fragile and incomplete being, destined to struggle and suffer in his attempt to regain the primordial perfection from which he was separated.

Conclusion: Converging Themes Across Three Definitions

Whether God as a concept has been invented to respond to man's psychological need to answer the perplexing questions above, or whether he is the expression of existence par excellence, is something that can be understood only at the personal level and through personal means that go beyond any instrument of knowledge society might provide. What the three definitions examined here share, however, is a consistent portrait of the human condition: finite, dependent, and yearning for union with something greater than itself. Whether through Hegel's consciousness of absolute truth, Sabatier's sincere prayer in times of distress, or Renard's communal binding to shared beliefs, religion emerges as the principal human response to the awareness of limitation and the longing for transcendence.

Bibliography

Hegel, G.W.F. Lectures on the Philosophy of Religion, trans. E.B. Speirs and J. Burdon Sanderson. London: Routledge & Kegan Paul, Ltd., 1895.

Renard, J. The Handy Religion Answer Book. Detroit: Visible Ink Press, 2002.

Sabatier, A. Outlines of a Philosophy of Religion. New York: George H. Doran Company, 1897.