We will soon pass the one hundred and fiftieth year since Hegel began his Berlin lectures on the philosophy of religion.¹ Since that time he has appeared as mystagogue to some, arch-rationalist to others, and more recently as a host for fragmentary existential insights. During these one hundred and fifty years it has not been uncommon to hold two assumptions concerning religious mystery and Hegel's philosophy. First, much writing about Hegel seems to assume that he has touched upon all forms of what might be called religious mystery. It is dangerous to assume that he has not, but, as with all great minds, equally dangerous to assume that he has. Second, a widely spread opinion holds that, at the very least, Hegel's philosophy is uncompromisingly hostile to any attempt to have knowledge pass ultimately over into mystery.