著者

金子 晴勇

出版者

聖学院大学

雑誌

聖学院大学論叢 (ISSN:09152539)

巻号頁・発行日

vol.11, no.3, pp.25-42, 1999-03-25

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In the previous chapters of our paper we considered the significance of the German Protestant Mysticism of Valentin Weigel and Johann Arundt. They protested against the scholasticism and formalism of the Lutheran Church, just as Luther himself had once thundered against Rome. At the beginning of the seventeenth century ,German mysticism again finds its voice in a cobbler, Jacob Böhme. Böhme attempts to explain the fact of evil and sin in the world as a necessary phase in the process of divine self-expression. Everywhere in reality he finds oppositions and contradictions. Since all things come from God, he must be the primal ground of all oppositions; he is an undifferentiated, fathomless ground, the primal objectless will. So Böhme calls this ground "Ungrund". And he attempts to trace the evolution of this groundless will, combining Christian theological ideas such as the Trinity, angels, the fall of Lucifer, the fall of man, the plan of salvation, which were derived mainly from the magical nature mysticism of Paracelsus. Nevertheless, he plainly belongs in the direct line of German spiritual reformers whom we have been studying. He was deeply influenced by Luther, especially in the insight of the transforming element of personal faith in religion and in the acceptance of the teaching of mystical ground. The readers of Schelling's Philosophical Inquiry into the Essence of Human Freedom in 1809 were surprised and enraptured by a wealth of new and previously unheard of expressions which are drawn directly from Böhme, or are fashioned on the model of his symbolic language. He comes close to the ideas of Böhme on freedom and "Ungrund". In the above-mentioned context, this paper seeks to elucidate the following points: (1) Böhme's mystical experience and his work, Aurora (2) "Ungrund" and "Grund" (3) "Grund" in his book, Way to Christ (4) Schelling's theory of "Grund"