WILLIAM BLAKE AND JACOB BOEHME. AN INTRIGUING APPROACH TO CHRISTIANITY

G. Dimitrakopoulou
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Abstract

In this paper, William Blake�s religious system, the relationship between Natural Religion (Deism) and Art will be discussed. Blake rejected Natural Religion because Deism, which he considered Atheism and the tree of mystery, that is the dichotomy of good and evil, is false religion. �Natural religion�s impossible absurdity� urged him to allege The Marriage of Heaven and Hell. Catholicism and Orthodoxy, which proclaim that nature is God�s creation, follow Urizen�s cruel practices. Deism, Druidism is responsible for human slavery, war, and spiritual backwardness. Blake�s Protestant Jesus, that is imagination incarnated is spirituality and productivity. This does not mean that Catholicism and Orthodoxy are consisted by false religious beliefs. The basic idea of the differentiation between religions is not the division of the spirit in good and evil but the ground on which this division is based. Although �Man must and will have some Religion,� religion is a �web� and a �direful wheel.� Jesus is not a religion, in the sense that religion is a system of justice which is based on single standards that regulate human ethics and conduct. Understanding Jesus is a process of self - knowing. Man should not strive to express himself through religion but through his creative imagination and the humanitarian values of annihilation of the selfhood, universal brotherhood, and mutual forgiveness of sins. In a false religious system these values are ignored and forgotten. In order to form these ideas Blake received various influences from Boehme�s assertions, for example about the single root of the God of the holy world, and the God of the dark world. Also, God is the Fire and Jesus is the Light; Boehme saw the incarnation of Jesus not as a sacrificial offering to redeem humans from sins but as an offering of love to all humanity. In addition, Blake�s ideas about Virgin Mary are significant to compare and contrast to Boehme�s. The latter�s Marian views helped Blake to construct his own view on divine birth and Jesus�s human side.
威廉·布莱克和雅各布·伯姆。这是对基督教的有趣解读
本文将从威廉·布莱克的宗教体系出发,探讨自然宗教(自然神论)与艺术的关系。布莱克拒绝自然宗教,因为他认为自然神论是无神论和神秘之树,即善与恶的二分法,是虚假的宗教。“自然宗教是不可能的荒谬”促使他宣称《天堂与地狱的结合》。天主教和东正教宣称自然是上帝创造的,他们效仿乌里岑的残忍行为。自然神论、德鲁伊教是人类奴役、战争和精神落后的罪魁祸首。布莱克笔下的新教耶稣,是想象力的化身,是灵性和生产力的化身。这并不意味着天主教和东正教是由错误的宗教信仰组成的。区分宗教的基本思想不是精神的善恶之分,而是这种区分所依据的基础。虽然“人必须而且将会有一些宗教”,但宗教是一张“网”和一个“可怕的轮子”。耶稣不是一种宗教,因为宗教是一种正义体系,它建立在规范人类道德和行为的单一标准之上。认识耶稣是一个认识自己的过程。人类不应该努力通过宗教来表达自己,而应该通过他的创造性想象力和消灭自我、普遍兄弟情谊和相互宽恕罪恶的人道主义价值观来表达自己。在一个虚假的宗教体系中,这些价值观被忽视和遗忘。为了形成这些观念,布莱克受到了波玛主张的各种影响,例如关于神圣世界的上帝的单一根源,以及黑暗世界的上帝。此外,上帝是火,耶稣是光;Boehme认为耶稣的化身不是将人类从罪恶中救赎出来的祭品,而是对全人类的爱的祭品。此外,布莱克对圣母玛利亚的看法与伯麦的比较和对比也很有意义。后者的玛丽安观点帮助布莱克构建了他自己关于神性诞生和耶稣人性一面的观点。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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