Abstract

The dissertation represents an integral of three tasks. With respect to each I have built upon the methods and results of previous Hegel scholars. Maintaining that non-theological readings of Hegelian texts necessarily distort their intention , the first task consists of mapping the basic parameters of Hegelian ontotheology, its mystical yet paradoxically profoundly anti-apophatic tendenz, its avowal of the Deus Revelatus, and its narrative and trinitarian construal of the inclusive dynamic of revelation . While Iljin serves as a starting point for narrative reflection and Splett and Schlitt do likewise for trinitarian reflection, in executing the first task a number of narratological concepts are introduced to augment Iljin and significant amendments are called for with regard to the understanding of Hegel's trinitarian thought. The second task is the examination of Hegelian retrieval of a whole gamut of Christian theologoumena, e.g., the Trinity in se , creation , incarnation and passion narrative , church . In examining Hegelian retrieval the emphasis falls on the way or ways in which the specific Hegelian modulations of these theologoumena departs or 'swerves' from more mainline, more 'orthodox' renditions. Hegelian departures from Lutheran renditions are a specific focus. However, diagnosis of Hegelian 'swerve' is not regarded as an end in itself. Nor is it taken for granted that Hegelian 'swerve' trajects Hegel beyond the Christian theological or ontotheological tradition. In fact, on closer analysis it turns out that Hegelian retrieval of Christian theologoumena variously recalls 'heterodox' renditions within the broader theological tradition. Four such 'heterodox' renditions are especially important for determining the theological or ontotheological specificity of Hegelian rendition, i.e., Eckhartian mysticism, Joachimite apocalyptic, Boehmian theosophy, Valentinian Gnosticism. The third task builds upon the methods and results of the first two tasks. Here the apparent oddness of the Hegelian ontotheological narrative of the Deus Revelatus and its trinitarian configuration, already noted in Part 1, is seen to provoke the question whether this oddness is unique to Hegel or has a precedent in the ontotheological tradition considered in its broadest ambit. Though proof is exacting, the technical difficulties many, it is concluded that the configuration of Hegelian narrative is ultimately identifiable as specifying a 'Valentinian narrative grammar,' where 'grammar' implies a determinate range of option, the theosophy of Jacob Boehme provides the precedent for the trinitarian modulation of an inclusive narrative whose shape can be identified as specifying the narrative grammar of Valentinian Gnosticism. Though the methodology is arguably more sophisticated, the conclusions reached tend to support conclusions already reached by F. Ch. Baur