The 15 EXPERIENTIAL, IRREDUCIBLE,
LAW-SPHERES of COSMIC TIME
(Also called Aspects/ Modes of Consciousness/ Modalities/ Meaning-sides)
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New Research on
Groen van Prinsterer
and the idea of
Sphere Sovereignty
by J. Glenn Friesen
PDF Download HERE (26 pages)
Abstract
Historians of reformational philosophy often claim that Abraham Kuyper obtained the idea of “Sovereignty in its own sphere” from Guillaume Groen van Prinsterer. But very little historical research has been done on Groen’s sources for and development of this idea. The first use of the Dutch phrase “souvereiniteit in eigen sfeer” is much earlier than previously thought; it was used in 1853 by J.I. Doedes, an associate of the “ethical theologian” Chantepie de la Saussaye. Groen became aware of the ideas of Franz von Baader through journals founded by them, and by reading and corresponding with them and others like J.H. Gunning Jr., and Friedrich Fabri. Groen himself owned copies of some of Baader’s books. Groen also relied strongly on the work of the jurist Friedrich Julius Stahl, who was 37 years younger than Baader, but taught for a while at the same Munich university, and shared Baader’s anti-revolutionary ideas.
Keywords
Sphere sovereignty or "souvereiniteit in eigen kring"; church, state and school; G. Groen van Prinsterer; Abraham Kuyper; Friedrich Julius Stahl; Anti-Revolutionary; Franz von Baader; Herman Dooyeweerd
From pdf page 22:
"12. To say that institutions A and B have sphere sovereignty in relation to each other, we need some kind of organicist model of head and limbs, of center and periphery. Just as all modes of consciousness relate to a central selfhood or heart, all institutions relate to a central Body of Christ, or New Root. These ideas of heart and root are not found in classical Calvinism. They are found in Baader (Friesen 2015, 82-3).
13. Dooyeweerd, following Baader, insists that the organic center is above time so that it may (as supratemporal selfhood) govern the refracted temporal and peripheral modes of consciousness and (as supratemporal Body of Christ) govern temporal institutions. Classical Calvinism does not have Dooyeweerd’s distinctions of time, supratemporal and eternal. They are found in Baader (Friesen 2015, 36-38, 52-55)."
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