Eclipse of Grace: Divine and Human Action in Hegel by Nicholas Adams

By Nicholas Adams

Eclipse of Grace deals unique insights into the roots of contemporary theology by means of introducing systematic theologians and Christian ethicists to Hegel via a spotlight on 3 of his seminal texts: Phenomenology of Spirit, technological know-how of Logic, and Lectures at the Philosophy of Religion.

  • Presents amazing and unique insights into Hegel’s value for contemporary theology
  • Argues that, theologically, Hegel has been misconstrued and that rather more could be received via focusing on the good judgment that he develops out of an engagement with Christian doctrines
  • Features an unique constitution geared up as a suite of commentaries on person Hegel texts, and never simply proposing overviews of his whole corpus
  • Offers targeted engagement with Hegel’s texts instead of counting on generalizations approximately Hegelian philosophy
  • Provides an illuminating, obtainable and lucid account of the contemplating the main figures in smooth German philosophy and theology


Chapter 1 advent (pages 1–16):
Chapter 2 Absolute figuring out (pages 17–116):
Chapter three absolutely the suggestion (pages 117–165):
Chapter four God present as neighborhood (pages 166–219):
Chapter five Eclipse of Grace (pages 220–227):

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Extra info for Eclipse of Grace: Divine and Human Action in Hegel

Example text

Absolute knowing is the self-consciousness of Spirit in which the object thought and the subject thinking are one. This is not to say that human thinking is really absorbed into God’s thinking (what Robert Pippin has called “the great devouring Maw”). When the false opposition of thinking and being is overcome, the opposition of God’s being to human thinking is no longer available. We cannot say that Hegel “reduces” everything to human thinking, or that Hegel “absorbs” everything into divine being.

Absolutely not. Representation and concept are, alike, the realm of thinking. Common sense and wisdom are both forms of thought. The difference lies in the function they discharge vis-a-vis certain kinds of case. In cases that ` call for reconciliation (which include cases like “subject” and “object,” as well as racist attacks in the community) one needs Chalcedonian logic to displace Manichean logic; in these cases of crisis (and perhaps only in them) one needs philosophy to supersede natural science.

G. different kinds of res, or distinctions between concepts and things). Hegel’s repair is not primarily ontological, however. He does not merely substitute new or revised kinds of thing. It is much more significant that his repairs are logical. ” For Hegel, modern philosophy is marked by a turn to the subject, which he applauds, and a splitting of the subject from the object, which he rejects. ” What Chalcedon says of the divine and human natures of Christ, Hegel says of the subject and the object.

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