F. C. Baur’s Synthesis of Bohme and Hegel: Redefining by Corneliu Simut

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 if Baur was once obvious usually as a theologian and biblical exegete, Simu argues that he was once actually a thinker of faith, and it was once his philosophical interpreting of Christian theology that trained his biblical preoccupations. in particular, Baur s viewpoint on Christian theology was once seriously prompted by means of Jakob Bohme s esoteric theosophy and Hegel s non secular philosophy in a few key matters akin to production, Lucifer, dualism and the relationship among spirit and subject coupled with that among philosophy and religion."

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Additional info for F. C. Baur’s Synthesis of Bohme and Hegel: Redefining Christian Theology as a Gnostic Philosophy of Religion

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A Reassessment of Vladimir Solov’ëv’s Views on History and His Social Commitment (Bern: Peter Lang, 2004), 248, n. 138. 81 See also Robert S. Hartman, The Knowledge of Good. Critique of Axiological Reason (Amsterdam: Rodopi, 2002), 226, and Grimstad, The Modern Revival of Gnosticism and Thomas Mann’s Doktor Faustus, 44. 82 Compare Michel Henry, The Essence of Manifestation, trans. Girard Etzkorn (The Hague: Martinus Nijhoff, 1973), 120. 83 This particular understanding is based on the transition from the absolute to concrete reality, which is seen not only in Böhme, but also on Schelling and von Baader.

A Study of William Blake (Princeton, nj: Princeton University Press, 1947, reprinted 1990), 153. 56 Böhme, Aurora, 12:101. Baur, Die christliche Gnosis, 568. 57 Behmen, “Aurora”, 116. 58 This is a Gnostic feature, mainly because Lucifer becomes the “archetype of the imperfect demiurge”. J. Zwi Werblowsky, Lucifer and Prometheus. G. Jung (London: Routledge, 1952, reprinted 2001), xi. 59 See Behmen, “Aurora”, 116. 60 Because of Lucifer, the whole creation is characterized by imperfection. See also Classen, The Color of Angels, 23.

101. 37 Compare Gibbons, Gender in Mystical and Occult Thought, 92. 38 Compare, for more details about Böhme view of the “eternal soul” and God, Marie-Elise Zovko, Natur und Gott. Das wirkungsgeschichtliche Verhältnis Schellings und Baaders (Würzburg: Verlag Königshausen und Neumann, 1996), 149. 39 See Böhme, Beschreibung der drei Principien göttlichen Wesens, 10:34, 35, 37 and Baur, Die christliche Gnosis, 561. 22 CHAPTER 1 light the virtue, and the virtue the spirit, and this is the almighty God, which is one unchangeable will.

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