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From Behind the Veil: The Epistles of John
Deep Exegesis:The Mystery of Reading Scripture
1 & 2 Kings
Brazos Theological Commentary
The Promise Of His Appearing: An Exposition Of Second Peter
A Great Mystery: Fourteen Wedding Sermons
Deep Comedy: Trinity, Tragedy, And Hope In Western Literature
Miniatures & Morals: The Christian Novels of Jane Austen
The Priesthood of the Plebs: A Theology of Baptism
A Son To Me: An Exposition of 1 & 2 Samuel
From Silence to Song: The Davidic Liturgical Revolution
Ascent to Love: A Guide to Dante's Divine Comedy
Blessed Are the Hungry: Meditations on the Lord's Supper
A House For My Name: A Survey of the Old Testament
Heroes of the City of Man: A Christian Guide to Select Ancient Literature
Brightest Heaven of Invention: A Christian Guide To Six Shakespeare Plays
Wise Words: Family Stories That Bring the Proverbs to Life
The Kingdom and the Power: Rediscovering the Centrality of the Church
Hegel’s “sublation” seems to be a conceptual vestige of perichoresis.
Sublation requires the Trinity: If all is one, nothing other can be absorbed within being destroyed. If we have sheer differentiation, all is utterly other.
Hegel is right: Sublation happens. Aquinas does absorb Aristotle, so that Aristotle is still recognizably there even though he’s been sublated into a new system. Marx does the same to Hegel. Shall we say too that the New Testament does the same to the Old.
Sublation is simply the indwelling of the other within the same, the old within the new. But the indwelling goes the other way as well, since once the old is absorbed into the new, the new cannot be understood without the old.
Hegel’s aspiration was to arrive at a point where thought itself was Christian. Seems that he made some progress toward that end.
posted by Peter J. Leithart on Wednesday, October 21, 2009 at 7:46 am
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