These studies in Hegel's Philosophy of Religion, except Chapters III and VIII, claim to be something more than a mere expository paraphrase of Hegel, although following Hegel's argument in Chapter IV. The author's purpose is strictly theological and _apologetic_. His work is written with faith, and in the interest of "the faith." In fact, in England and America the theological rather than philosophical interest taken in the study of Hegel has mainly been called forth by the supposed intimate relation of his thought to religion and to Christianity regarded as the absolute, full, and final religion. To this pseudo-Hegelian school of England and America, Hegel, above all, is radically a _theologian_; all his thoughts beginning and ending in that of divinity. It regards Hegel's Philosophy of Religion as the very heart of his thinking, as "the highest bloom of his philosophy." It is supposed to reconcile Christian theology with the modern science of religion (or comparative religion), with anthropology, and with the classification of positive, pre-Christian religions. American students of Hegelian philosophy, as a rule, do not desire to be regarded as Hegelians. "Bound to swear in the name of no master in philosophy, and only in the name of Christ in religion, would better characterise them all. They are simply using his _method_ ... they are getting great help, and looking for still greater from the method, which was greater than even Hegel's own employment of it." Hegel's method is thus declared to be greater than himself, and is received like an article of faith. In these studies, while freely discussing and criticising all that Hegel has thought or said upon the subject of the philosophy of religion, the author entirely omits to enter into a critical discussion of precisely the most important point; namely, the absolute value of Hegel's philosophical _method_. He overlooks the interesting fact, that all that is permanently true and great in Hegel was really reached by Hegel himself, and understood, from a point of view that was _diametrically opposed to his own accepted method_; in glaring contrast to his evolution of the logical idea, and to his theory of "pure thought" or "reines Denken." "To reconcile reason with religion, by finding reason in religion and religion in reason," is doubtless a correct Hegelian statement, yet, at the same time, it only expresses an exclusive, one-sided aspect of the system.