This is part of a constructive project of rethinking Christian or other doctrine for our age. It is neither reductive nor rationalist but a development, inclusive of a development of the doctrine of development itself.
Table of Contents
I. REVELATION AS COVENANT
II. THE INDETERMINACY OF THE SELF
III. MAN BEYOND MAN
IV. THE THEME OF REVELATION
V. THEORY AND PRACTICE
Objectives and Themes
The work explores the convergence of revelation, philosophical idealism, and the nature of subjectivity. It aims to reconcile religious tradition with rational thought by interpreting revelation not as an external intervention, but as the self-unveiling of absolute Spirit, ultimately arguing that the "true self" and the divine are fundamentally one in a communion of spirits.
- The reconciliation of religious faith with absolute idealism.
- The reinterpretation of the "self" beyond biological and material limits.
- The analysis of creation and revelation as the self-differentiation of Spirit.
- The transcendence of the distinction between theory and practice.
- The vision of humanity as a communion ("members one of another") rather than a collection of separate individuals.
Excerpt from the Book
I. REVELATION AS COVENANT
The Jews considered themselves chosen. How can we respect, even share this belief? Hegel maybe considered the claim historically born out. Maybe we could accept that too. Perhaps even other groups consider themselves chosen, e.g. certain Australian tribes believe their particular ancestors created the world. The faith claims of around half the world include such an exclusivist approach or at least a claim to privilege. A rejection of intolerance needs to tolerate, even affirm that. Is it possible? Hegel seems to attempt it.
Jewish writings (one should perhaps say Hebrew or Israelite, Judaea was just one tribe, though it came to see itself as the "right" or orthodox one) humbly stress their nation's insignificance apart from this selection. They accord the River Jordan and prophets such as Elijah or Elisha healing powers beyond the "great" rivers of, for example, the conqueror Naaman's land.
One can think that this sense of uniqueness comes from the rejection, the intellectual seeing through, of idolatry. Their God, they came to see, if God, is as such infinite. "The gods of the heathen are nought." There could not be two or more infinite gods. They would not have gone on to abstract this quality from their God or idealise it in itself, like Plato maybe. It is just their God who in earlier tradition "saved" them, who has this quality. Therefore they are as a people important in this transcendent way.
Summary of Chapters
I. REVELATION AS COVENANT: This chapter examines the historical claim of "chosenness" among religious groups and reinterprets it through the lens of absolute idealism, seeing the move toward a singular, infinite God as an intellectual rejection of idolatry that paves the way for a more universal Christian understanding.
II. THE INDETERMINACY OF THE SELF: This chapter argues that the individual self cannot be understood merely as a biological or finite entity, but must be recognized as part of a deeper, infinite unity of consciousness, viewing creation and incarnation as eternal processes rather than temporal events.
III. MAN BEYOND MAN: This chapter critiques biological and material definitions of humanity, suggesting instead that true human essence is intellectual and spiritual, transcending the composite "naked ape" to exist as an absolute subject.
IV. THE THEME OF REVELATION: This chapter posits that revelation is the absolute's self-unveiling, and that true religion culminates in a philosophical understanding where all human consciousness is recognized as part of a single, differentiated Spirit.
V. THEORY AND PRACTICE: This chapter resolves the dichotomy between theory (theoria) and practice (praxis) by demonstrating that both are modes of the same intellectual engagement, ultimately showing that philosophy "accomplishes" religion by revealing its underlying rational truth.
Keywords
Absolute Idealism, Revelation, Subjectivity, Spirit, Covenant, Incarnation, Christology, Finitude, Communion, Philosophy of Religion, Dialectic, Transcendence, Immanence, Reason, Being.
Frequently Asked Questions
What is the core argument of this work?
The work argues that revelation and religious mystery are not separate from, but are in fact perfected by, philosophical reason. It contends that ultimate reality is an absolute, differentiated consciousness (Spirit) in which all individuals participate.
Which central themes are explored?
The central themes include the nature of revelation, the interpretation of religious doctrine (such as incarnation and resurrection) through absolute idealism, and the dismantling of the traditional dualism between God and creation.
What is the primary research goal?
The primary goal is to show that faith and reason are not in conflict, but rather that religion provides the figurative content that philosophy "accomplishes" or makes transparent through dialectical reflection.
What scientific or philosophical methods are utilized?
The author employs a dialectical method, heavily influenced by G.W.F. Hegel and Aristotle, to examine concepts like substance, act, potency, and the nature of the "subject" to bridge the gap between religious tradition and metaphysical inquiry.
What is discussed in the main body?
The main body traverses the concepts of covenant, the indeterminacy of the self, the transcendence of humanity beyond the biological, the nature of revelation as self-manifestation, and the eventual unity of theory and practice in "accomplished" philosophy.
How would you characterize the keywords of this work?
The keywords reflect a synthesis of classical metaphysics, Christian theology, and modern idealism, focusing on how these fields converge in the concept of absolute subjectivity and the communion of spirits.
How does the author interpret the concept of "creation out of nothing"?
The author interprets "creation out of nothing" not as a temporal event where God makes objects, but as the eternal, self-constitutive act of Spirit, suggesting that all finite reality is a self-revelation of the divine mind.
What does the book suggest about the future of religious dogma?
The author suggests that religious dogmas should not be understood as static, external truths but as evolving forms of Spirit that, when critically examined, point toward a higher, non-dualistic reality that transcends their historical and literal containers.
- Quote paper
- Dr. Stephen Theron (Author), 2009, Thematising Revelation in the Ecumenical Age, Munich, GRIN Verlag, https://www.grin.com/document/126941
