Christ

Linked Glossary of Terms
(references to De Wijsbegeerte der Wetsidee, unless indicated. See concordance for correlation with pages in the New Critique. The concordance is in pdf format.)

Christ I, vi, xi, 32-33, 54, 64, 66-67, 71, 86
II, 420 (participation in), 424 (fulfillment of meaning), 493, 494, 496, 497; NC I,v (divine revelation in Christ Jesus), I, 99, 101
NC II, 296 (kingdom of Christ), 300 (regeneration in Jesus Christ), 337 (consummation of meaning in Christ), 418 (root of reborn creation), 486 (religious self-reflection on our part with Christ), 561, 564 (fullness of God’s Revelation; fulness of meaning of the cosmos in Christ)

Christ is the New Root of temporal reality. Because humanity was the supratemporal root of temporal reality, this temporal reality fell along with man in his sin. A New Root was required. This gives an ontological meaning to the incarnation of Christ.

In our redemption, we participate in Christ, the New Root (NC I, 99).

This view of redemption does not give as much significance to the historical events of Jesus’s life as we are accustomed to from traditional theology. And the juridical notion of a substitutionary atonement on the cross is, although not lacking entirely, is certainly not emphasized as much as the New Root, which is a supratemporal occurrence. See cross.

Within time, Jesus had a temporal nature, and according to this human nature, He had to fulfil the law. (“De staatkundige tegenstelling tusschen Christelijk-Historische en Antirevolutionaire partij.” Dec 1923, cited by Verburg 64). I believe that this is because the law applies to the cosmos, and insofar as the law is a law of cosmic time, it differentiates the cosmos. So all beings in the temporal world would have to be subject to the law.

Dooyeweerd criticizes Fichte’s view: the historical-empirical form of Jesus is characterized as immediate individual revelation of the Idea of God in the appearance.(NC I, 492). Dooyeweerd seems to object to this as not giving enough importance to the structure, the law. But Dooyeweerd says that Christ came into the flesh for the purpose of revealing the light of the Divine revelation:

In the order of this life–that of the life beyond is still hidden from us as to its positive nature–all human experience remains bound to a perspective horizon in which the transcendent light of eternity must force its way through time. In this horizon we become aware of the transcendent fullness of the meaning of this life only in the light of the Divine revelation refracted through the prism of time. For this reason Christ, as the fullness of God’s revelation, came into the flesh; and for this reason also the Divine Word-revelation came to us in the temporal garb of human language. (NC II, 561).

It is unclear how this view of the revelation in Christ differs from Fichte’s view that he criticized.

Dooyeweerd also says that true Christian faith finds its fulfillment in the religious “vision face to face” (NC II, 298). WdW II, 228 uses the expression “de volle religieuze aanschouwing.”

For Franz von Baader, God’s central action occurs above time; this is the central action of the Word. This central action is linked with His original supratemporal work (Zeit 39, ft. 20).

Baader also has a view of Christ as the New Root of creation. Man was created in God’s image, with a task to perform as the root of the rest of creation. In this first state, Man was above time and space. Humans were destined to have direct and full community with God (Zeit, 39). Man was placed in a nature that was already disturbed due to the previous fall of Lucifer. The human assignment was to free this nature and to reunite it. This responsibility gave to humans an incomprehensible dimension (unübersehbare Ausdehnung) within time (Elementarbegriffe 551). As the root unity of the temporal world, Man was given stewardship (Verwaltung) over the temporal domain.

Das ursprüngliche zeitliche Werk des Urmenschen war, all Strahlen dieser zentralen Aktion (des Wortes) nach und nach in seinem Wesen zu vereinigen und also das Wort in sich Mensch werden zu lassen. Ein Menschwerdung, welche, wie man weiß, Gott selbst übernahm, nachdem der Mensch sie vernachlässigte (Zeit, 39 ft. 20; Werke II, 89)

[The original temporal work of original Man was to gradually unite within its being all rays of this central action (of the Word), and therefore to let the Word become human in itself. A becoming human which, as we know, God Himself undertook, after humans neglected it.]

Baader says, “Before the way was opened to the divine region [by Christ], no one could see God and live” (Zeit, 29, ft 9).

Revised Aug 21/06; Dec 23/16