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© J. Glenn Friesen 2003-2006 |
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Glossary of Terms
Dooyeweerd makes many references to our participation in the religious root. He says that our ego must participate in the totality transcending all modal diversity if it is to have any idea of it (NC I, 12). It is only because we participate in this totality that we can have an idea of it (NC I, 8). He says that our transcendent unity of self-consciousness either partakes in the religious root of the creation directed to God, or, in the case of apostasy, directed away from God (NC II, 560) Dooyeweerd speaks of our “having part” in the new root of mankind in Christ.
Dooyeweerd speaks of a “sharing in” the religious root in which the creation finds its totality of meaning (II, 474). By regeneration we participate in this new root in our reborn selfhood (NC I, 99). This idea of participation, or "sharing in" [deelhebben] is also related to our standing in the truth. "Standing in the Truth" is the sharing in the fullness of meaning of the cosmos in Christ, and this is the indispensable pre-requisite for the insight into the full horizon of our experience (NC II, 562). Baader also speaks of our participation. Our knowledge does not come from ourselves, as the rationalists believe, but through participation (but not being part of) and entering into a relation with a complete and perfect intuition and knowing [Schauen and Wissen] that stands a priori above us. (Zwiespalt 60). Humanity is not just a postscript to the rest of creation (Werke IV, 432; Susini 283). Our mission is to participate in the glory of God; humans have the potential to be Son of God (Sohnschaft Gottes). (Susini 320) pagans considered man as image of nature and nature as image of God; but only Man is the image of God; nature is a work of his hands (Werke XI, 94; Susini 163). The Idea of participation is an old Idea in philosophy, but it has fallen into disuse as we have become more individualistic in our views of ourselves and our relation to the world. But I believe that it is important in how we conceive of our spirituality today. Jorge Ferrer argues for a participatory vision as opposed to the subjective experientialism where a subject has experiences of transpersonal or spiritual objects.
The Idea of participation can help us move beyond an emphasis on individualistic religious experience. I believe that this is what Dooyeweerd is also emphasizing by relating everything temporal to our supratemporal supra-individual religious root. Dooyeweerd objects to the term 'transpersonal,' but there are many similarities that need to be explored further. Van Eeden says that there are levels of participation in the permanent and absolute (Redekunstige grondslag van verstandhouding, Utrecht, Spectrum, 1975, originally published 1895, at 105). In a video interview of Dooyeweerd, he mentions the impact made on him when he first read Kuyper's Pentecost Meditations ("Dagen van goede boodschap: op den Pinksterdag"). In this Pentecost meditation, Kuyper speaks our participating in Christ, and how He has Head governs the body. At p 68, Kuyper says we participate in Christ's body.
Where did Kuyper get this idea? It must not be forgotten that Kuyper had extensive knowledge and appreication for Franz von Baader. Revised May 6/06 |
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