It is easy to denounce superstition. Such denunciations were a common trope of the 18th century Enlightenment. Hegel took a more radical approach, defining what is commonly translated as “revealed” religion in terms of an openness and availability to all, in contrast to supposedly esoteric content available only to a few. In a later section Harris says “It is a mistake to call this final phase of Religion ‘revealed’ (as the English translators both do). It is not geoffenbart but offenbar — not ‘revealed’ but ‘out in the open’ or ‘manifest'” (Hegel’s Ladder II, p. 649).
Hegel effectively separated this openness and availability from any proto-fundamentalist claims of unconditional supernatural givenness. Nonetheless, he was deeply convinced of the importance of spiritual values and the recognition of something greater than our individual selves. He was sharply critical of those who would reduce all religion to superstition, and of D’Holbach’s talk of a conspiracy of priests and kings against the rest of us.
The Faith to which Hegel gives a positive sense really has nothing to do with belief in certain assertions as historical fact. (One might even argue that to put revelation on the plane of historical fact is to mistakenly give it a worldly rather than spiritual interpretation.) As Harris puts it in his commentary, “The ‘world’ of Faith is a world not of things, but of conscious interpretive processes” (Hegel’s Ladder II, p. 349). Faith has to do with how we actively respond to situations.
What Hegel would call the “truth” of Enlightenment is a vindication of the positive value of life in this actual world, as against its denial in favor of an otherworldly Beyond. Everything about what is greater than us should be interpreted in terms of how we ought to act here in this actual world.