By Corneliu Simut
During this e-book, Professor Simu indicates how Christian theology began to be understood as a Gnostic philosophy of faith within the considered the 19th-century student F. C. Baur. even supposing Baur used to be noticeable ordinarily as a theologian and biblical exegete, Simu argues that he was once actually a thinker of faith, and it was once his philosophical studying of Christian theology that trained his biblical preoccupations. in particular, Baur s standpoint on Christian theology used to be seriously motivated via Jakob Bohme s esoteric theosophy and Hegel s spiritual philosophy in a few key concerns equivalent to construction, Lucifer, dualism and the relationship among spirit and subject coupled with that among philosophy and religion."
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Additional resources for F. C. Baur’s Synthesis of Bohme and Hegel: Redefining Christian Theology as a Gnostic Philosophy of Religion
35 This is proved by the idea of externalization because God, who is the soul of creation, wants to express himself within nature in a spiritual way. See Peter J. Bowler, Evolution. The History of an Idea, revised edition (Berkeley, ca: University of California Press, 1989), 105. 36 If this is the case, then one cannot say that the totality of God can be restricted to one will and one being. A distinction has to be made here, in the sense that although the first principle cannot be said to be God—and it is not God, but still it is his being or essence—God’s light and heart are always born from eternity and they make up one being, like the body and soul in human beings.
80 What Baur intends to do here is place Böhme in the line of the development of Gnosticism, so that what has been perceived as Christian Protestant mysticism should be understood as traditional Gnosticism. 81 In other words, as far as Baur is concerned, Böhme’s God, Trinity, and archangels speak of the ideal world of divinity, very much like the Gnostics’ concept of aeons, which exist above the reality of the world. 82 This particular conviction prompts Baur to advance the idea that both Böhme’s theological system and the Gnostics’ philosophical perspective share the same view of reality, which is certain and concrete.
Archetype and Theology in the Fantasies of George MacDonald (Lanham, md: Fairleigh Dickinson University Press, 2011), 119. 86 Behmen, “Aurora”, 118. 87 Böhme, Aurora, 12:123, 124, 126. See also Michel Chaouli, “1600. Signatures of Divinity”, 265–269, in David E. ), A New History of German Literature (Cambridge, ma: Harvard University Press, 2004), 267. 32 CHAPTER 1 God is real exclusively in subjective terms, namely in the sense that it defines the concrete realm of creation, humanity, history, and nature by adding spiritual connotations to it.