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For Augustine, the love granted to believers by the Holy Spirit propels them to exceed their own bounds, to imitate the inexpressible love of Christ and delve ever deeper into the body — into the mundane realm of human language and the church community. In the language and social bonds animated and secured by self-transcending love, Christians are able to glimpse in some small measure the ineffable Trinity.

Augustine's theology of the Holy Spirit, in its incarnational and ecclesiological dimensions, thus defies a strict distinction between the kataphatic and the apophatic.

Through the gift of the Holy Spirit, God gives believers the words, the proleptic means of glimpsing and describing what they will only contemplate eschatologically: who God is as Trinity, that is, as inexhaustible, indescribable self-giving love. This article seeks to gain a new perspective on Hegel's Eucharistic theology by reading it throug This juxtaposition confirms Walter Jaeschke's claim that Hegel, in offering a philosophical interpretation of the Eucharist, articulates a sacramental principle governing the whole of reality.

In Hegel's system, the biological process of assimilation serves as a master image of the work of Spirit across a number of natural, cultural, religious, and philosophical phenomena.


Found in: Suffering and Evil in Patristic Thought, eds. This is a new chapter for my book on the figure of Job in the preaching of John Chrysostom. Review of Lewis Ayres, Augustine and the Trinity, Remember me on this computer. Enter the email address you signed up with and we'll email you a reset link. Need an account? Click here to sign up.

Life in the Spirit | Reading Religion

Published online: 16 Jan Additional information Notes on contributor Ian Hunter is an emeritus professor in the Institute for Advanced Studies in the Humanities at the University of Queensland. Article Metrics Views. Article metrics information Disclaimer for citing articles.

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  • Intermezzo No. 3.
  • Nicholas Adams and G.W.F. Hegel on God, Community, and the Endurance of Difference;
  • Georg Wilhelm Friedrich Hegel | Biography, Books, & Facts | Britannica.

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Revealed religion realizes the standard of knowledge in practice — for instance, when Christians confess to and forgive one another — but insofar as it continues to represent this standard of knowledge as an entity outside of itself, in the person of God, it has not yet actualized the absolute and self-sufficient standard in its conceptual form. Revealed religion recognizes the standard in practice, but not in concept. What I am proposing here, however, is that this sublation amounts to an epistemological claim. What philosophy realizes, that religion as Hegel characterizes it does not, is that the absolute and self-sufficient standard of knowledge appears in our midst when we act, judge, confess to, and forgive one another in social life.

That is, Adams seems to agree with Hegel that whatever the absolute standard of knowledge turns out to be, it will not involve the perspective on truth that one might attribute to an omniscient deity. Adams might well want to say that Hegel has it wrong when he attributes this account to religion; certainly, many Christian theologians since Hegel have accepted the idea that the standard of knowledge is socially and historically embedded and generated through social practice.

We must remember, however, that each episode in Phenomenology represents an account of the standard of knowledge, and each shape of consciousness or shape of spirit is overcome by the next in that particular sense.

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If theologians conceptualize and articulate the absolute standard as social-practical in this way, then religion has now absorbed the insight that Hegel attributes to philosophy. At the beginning of Eclipse of Grace , Adams notes that the logic of distinction-in-inseparable-relation is but one logic among others, and that it only applies to certain kinds of cases. The cases that call for a logic of distinction-in-inseparable-relation include those in which identity and difference are constructed in response and relation to one another.

We make different claims about truth. We think, and say, that truth matters. If we are to be true to our own traditions, we need to place our concern with truth centre-stage.

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This is not popular among certain more liberal voices in Britain, who would rather that we mute our concerns with truth for the sake of peaceful life together. Difference will endure. The question is how we will conceive our differences, and hence, our relations with one another.

We have a responsibility to approach our differences and disagreements — and to live with and bear them — in the right way. The religiously diverse community calls for a logic of distinction-in-inseparable-relation insofar as such a logic is connected to a standard of knowledge that is relational without being conventionalist. The standard of knowledge that emerges at the end of the Phenomenology of Spirit does not specify the content of truth-claims so much as it specifies the processes and practices through which claims are made, judged, authorized, and contested.

When the members of a religiously diverse community shy away from differences and disagreements — if we fear making truth-claims with which others are bound to disagree, or, alternately, we claim that our differences are insignificant — the operative logic is an errant logic of indifference.