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"The result of the study of philosophy is that those walls of division, which are supposed to separate absolutely, become transparent; or that when we get to the bottom of things we discover absolute agreement where we thought there was the most extreme antithesis."
-Hegel, Lectures on the Philosophy of Religion
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useful framework
"What is preserved from the tradition’s insistence on the gratuity of Creation is the deeper truth that the speculative reading both inherits and transforms: the world is not a constraint upon God, not a limitation of the divine freedom, not something that God requires in the sense of lacking without it; the necessity of Creation is not the necessity of need, but the necessity of caritas, – the movement of an universality that is fully itself only in giving itself away, a logos that is most fully itself in speaking itself into the concrete otherness through which it returns to itself enriched. The world is gift – not because it was arbitrarily bestowed by a will that could have withheld it, but because the movement of self-giving that constitutes it is the innermost nature of the divine life itself, the overflow of a love whose self-expression is identical with its freedom. Creatio ex nihilo preserves its speculative truth in this reading: the world does not come into being alongside the logos, as if Creation were an act performed by a divine agent who stood apart from His own rational self-expression; it comes into being through the logos – ‘all things were made by Him; and without Him was not any thing made that was made’ – which means the world’s entire being is the being of the divine self-expression in the mode of concrete otherness, the word spoken into existence not from need but from the excess of self-expression that is love. The world is not fashioned from a prior material, not the product of a demiurge working on pre-existing matter, not the degraded emanation of a divine substance that loses something in the emanation: the world’s entire being is the being of the logos in the form of its own concrete otherness, – it has no independent ontological ground apart from this self-expression and this is what ex nihilo most fundamentally means when stripped of its ontotheological frame.
The world that results from this self-extrusion has the character it has by necessity. The world is finite because the logos’s self-expression into concrete otherness is precisely the movement of the infinite word into the finite world, the absolute positing its own opposite as the condition of its own concrete self-knowledge. It is contingent in its particular determinations, not in the sense that its existence as such is contingent, but in the sense that the specific forms through which the logos externalizes itself – this particular arrangement of matter, this particular configuration of natural laws, this particular History of organic life – are not deducible in advance from the abstract structure of the kenotic movement, but are the irreducible concrete particularity through which the word effectively speaks itself into the world. It is organized as a progressive self-transcendence: from the indifferent exteriority of mechanical nature – the logos at its furthest remove from self-recognition, the word present in the form of its most complete self-alienation, as blind compulsion of matter upon matter that enacts a rational structure it cannot hear – through the internal relations of chemical process, where externally related terms begin to show an inner affinity that exceeds mere mechanical necessity, through the self-maintaining unity of organic life, where the logos first exhibits within nature something of its own structure of self-reference and self-determination, to the emergence of finite spirit as the first form of the absolute’s self-recognition within its own otherness. Each stage of this progression is the logos in the form of its concrete otherness becoming progressively less other to itself, the word moving from its most silent and self-alienated form toward the form in which it will first be able to hear itself. Nature is therefore not a static backdrop against which the drama of Spirit plays out; it is the first act of the drama itself, the movement through which the logos’s self-extrusion into concrete objectivity begins to stir toward its own recovery, the word spoken into the world beginning the long movement toward its own self-recognition."
Source:
ESSAY FOR THE CONSTITUTION OF THE HEGELIAN DOCTRINE OF ABSOLUTE SCIENCE
That this is the truth may be seen in the eternal, divine idea: God is the one who as living spirit distinguishes Himself from Himself, posits another and in this other remains identical with Himself, has in this other His identity with Himself. This is the truth.
- Hegel
https://open.substack.com/pub/gabrielronnau/p/essay-for-an-hegelian-theology?utm_source=share&utm_medium=android&r=15hw83
"What the doctrine of the Trinity therefore thinks, in its speculative depth, is that God is ‘not only substance, but also subject’, – not a static self-identical ‘being’ underlying all determination, but the living self-movement that generates determination from within itself and returns to itself through it, the logos that speaks itself through its own self-differentiation and returns to itself enriched by the passage. This is Hegel’s own most fundamental claim about the absolute: that the true is not only substance, but equally subject, that the absolute is not the inert ground of all things, but the living self-movement of spirit knowing itself. The Trinity is not an illustration of this claim, not a religious image that approximately captures a philosophical insight; it is the concrete content of the claim – the form in which the absolute’s own self-knowledge as subject, as living self-differentiation, as logos, first became historically available to finite spirit with the fullness and precision that the content requires. All other forms of the absolute – the God of abstract Monotheism, the Spinozistic substance, the indeterminate absolute of mysticism, the actus purus of Scholasticism – fall short of this content, because they fall short of the Trinity: they grasp one moment of the divine life – unity, or infinity, or immanence, or pure actuality – while losing the movement of self-expression that alone makes that moment true. The actus purus in particular – pure completed actuality without potentiality, the divine perfection as already fully achieved, the God who has nothing left to say because He has always already been everything He is –, as in the doctrine of aseity, is the ontotheological concept that the trinitarian doctrine, properly thought, dismantles from within: a God who is already fully actual, already completely what He is, with nothing yet to become and nowhere yet to go and no word yet to speak into the otherness of a world, is not the Father who generates the Son, not the God whose eternal life is the living pulse of self-differentiation and return, not the logos whose self-expression constitutes the ground of all things. The actus purus is the God of the understanding, the God of abstract identity, the God of mere ‘silence’; the Trinity is the God of speculative reason, the God of living self-movement, the God whose innermost nature is the eternal act of self-utterance through which He is most fully Himself.
To speak of ‘mystery’ here – to declare the Trinity beyond reason, to treat the conceptual difficulty as a mark of the doctrine’s transcendence rather than as an invitation to think more rigorously – is not reverence, but abdication; it is the understanding’s refusal to follow the logos where it leads, dressed as ‘humility’ before the divine. The Trinity does not become more truly God by being declared incomprehensible; it becomes less truly known, which is to say less truly present to the finite spirit that is called to know it. Speculative theology’s insistence on thinking the Trinity through, on following the logos in its inner necessity without shelter in mystery, is not a rationalist hubris, but fidelity, – fidelity to the content itself, which demands to be thought rather than merely venerated, which is most fully itself when it is most fully comprehended, because the Trinity is the eternal self-knowledge of the logos and a logos that stops short of its own full self-expression – that withholds itself from the thinking that would receive it – is not yet fully what it is."
The logical idea is itself in its pure essence, as it is enclosed in simple identity into its concept and has not yet entered into the appearing in a form-determinacy. The logic therefore represents the self-movement of the absolute idea only as the original word, which is an utterance, but one such that as an external thing it has immediately disappeared again while it is; the idea is thus only in this self-determination, to perceive itself, it is in the pure thought wherein the difference is not yet a being-other, but is and remains perfectly transparent to itself. – The logical idea has thus itself as the infinite form for its content; – the form, which insofar constitutes the opposition to the content as the latter is the form-determination gone into itself and superseded in identity in such a way that this concrete identity stands opposed to that developed as form; it has the figure of another and given thing against the form, which as such stands absolutely in relation and whose determinacy is at the same time posited as appearance. – The absolute idea itself has more closely only this for its content, that the form-determination is its own perfected totality, the pure concept. The determinacy of the idea and the whole course of this determinacy now has constituted the object of the logical science, from which course the absolute idea itself has emerged for-itself; for-itself, however, it has shown itself as this, that the determinacy does not have the figure of a content, but absolutely as form and that the idea according to this is as the absolutely universal idea.
-Hegel, Science of Logic
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The eye with which I see God is the same eye with which God sees me; my eye and God's eye are one eye, one seeing, one knowing, one love.
-Meister Eckhart
"For theology to be a theologia crucis, as Paul Althaus insists, it must begin with Good Friday, which means it must begin with the suffering of Jesus of Nazareth. When the Anointed One of Israel struggles up to the place of the skull, and hangs on his cross, crying out for a God that is not there, we are to understand that this man right here is God. Our desire to mythologize this event by excluding it from the life of God—by suggesting, as in scholastic thought, that Christ suffered only according to his flesh—is to miss the entire point of the cross. It is not God as man who dies; it is God as God. "
https://open.substack.com/pub/pjhenry178/p/the-death-of-god?utm_source=share&utm_medium=android&r=15hw83
“O great distress! / God himself lies dead / On the cross he died, / and by doing so he has won for us the realm of heaven”
-Lutheran hymn, “O Traurigkeit, O Herzeleid,”
“It is not difficult to see that ours is a birth-time, and a period of transition to a new era. Spirit, or Geist, has broken with the world it has hitherto inhabited and imagined, and is of a mind to submerge it in the past, and in the labor of its own transformation. Spirit is indeed never at rest, but always engaged and moving forward. The gradual crumbling that left unaltered the face of the whole is cut short by a sunburst, which, in one flash, illuminates the features of the new world.”
Hegel, Phenomenology of Spirit
"a state is well constituted and internally powerful when the private interests of its citizens are adjusted to the common goals of the state, when the one finds its gratification and realization in the other...
The epoch when a state attains this harmonious condition makes the period of its bloom, it's virtue, it's vigor, and it's prosperity."
-Hegel, Lectures on the Philosophy of History
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"Fill your souls with Plutarch, and dare to believe in yourselves when you have faith in his heroes. With a hundred people raised in such an unmodern way, that is, people who have become mature and familiar with the heroic, one could permanently silence the entire noisy pseudo-education of this age."
-Nietzsche, Untimely Meditations
"May the kingdom of God come, and may our hands not rest idle in our lap!"
-Hegel, Letter to Holderlin, January 1795
3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
7 Now they have known that all things whatsoever thou hast given me are of thee.
8 For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.
John 17, NIV
“man is the truth of the divine, but each time that he reduces the divine to himself, each time he loses the movement of transcending himself, he loses himself” - Jean Hyppolite, “Genesis and Structure of Hegel’s Phenomenology of Spirit”, Northwestern University Press, 1974, p. 557.
“these extremes, divine and human nature, are not in themselves extremes, but the truth is their identity instead” - Hegel, Lectures on the Philosophy of Religion, 3:211
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Symbols in fact envelop the life of man in a network so total that they join together,
before he comes into the world, those who are going to engender him ‘by flesh and
blood;' so total that they bring to his birth, along with the gifts of the stars, if not with
the gifts of the fairies, the shape of his destiny; so total that they give the words that will
make him faithful or renegade, the law of the acts that will follow him right to the very
place where he is not yet and even beyond his death; and so total that through them his
end finds its meaning in the last judgement, where the Word absolves his being or
condemns it – unless he attain the subjective bringing to realization of being-for-death.
-Lacan
“In a natural death finitude is at the same time transfigured as something merely natural, but here civic degradation – the cross – is itself transfigured, the meanest object that the mind can imagine, the instrument employed by the state for the purpose of degradation – this has been converted into the most sublime thing of all. Thus what was regarded as the lowest has been made the highest. What we have here is a direct expression of complete revolution against the status quo, against what is held in esteem by the public mind. By turning the degradation of existence into the highest honour, all the bands of human communal life have been assaulted, shaken and disintegrated at their very root. The cross corresponds to our gallows. When this symbol of dishonor was elevated into a banner and turned into a cockade, indeed when it was made into a banner whose positive content is the kingdom of God, then the inner disposition at its deepest depths was withdrawn from the life of the state and from civic existence, and the substantial foundation of both was taken away.” (Hegel, Lectures on the Philosophy of Religion, 161)
