"The paradigmatic portrayal of the God of abstract power is found, according to Hegel, in the book of Job. [...] Both Schnurrer and Michaelis stressed the portrayal of divine majesty in Job, and Hegel echoes the inverse of this theme, namely, that divine majesty and inscrutability demand absolute submission on the part of human beings, 'fear of the Lord.' To be sure, God acts to bring souls out from the pit of Sheol (Job 33:18), but this act of justice or mercy is also merely an expression of divine power. In the end, 'submission [to the Lord] restores Job to his former happiness."
"The Jewish cultus, in Hegel's view, is a fundamental expression of the servile consciousness and of the master-servant relationship. When God is comprehended only under the abstract category of the One, and not as dialectically self-mediated, then 'this human lack of freedom' is the result, and 'humanity's relationship to God takes the form of a heavy yoke, of onerous service. True liberation is to be found in Christianity, in the Trinity.' The condition of servitude is to have one's self-consciousness solely in the other and on behalf of the other.'Fear of the Lord is the absolute religious duty, to regard myself as nothing, to know myself only as absolutely dependent - the consciousness of the servant vis-à-vis the master.' What God demands is that his people should have 'the basic feeling of their dependence.' Here we encounter the first of Hegel's several allusions in the Ms. to Schleiermacher's just-published Glaubenslehre, and it is noteworthy that he regards Schleiermacher's famous description of religious consciousness as an expression of Jewish (and later of Roman) rather than Christian piety."
"If one has one's self-consciousness only in and through absolute dependence on the Lord, then there is also a sense in which one is absolutely reestablished in relationship to the Lord - a relationship that is singular, unique, and exclusive. Hegel thinks this is the source of Jewish 'obstinacy' and 'particularity,' the conviction that the Jewish people alone are God's people, and that he alone is their God. While in this sense Judaism is a national or ethnic religion, it is not the case that this people can lay claim to the land they inhabit; it is rather solely the gift of God, who can take it from them and restore it to them."
"This portrayal of Judaism still shares the interpretative perspective of the Early Theological Writings and the Phenomenology of Spirit, even though new categories and themes have appeared. As Leuze suggests, Hegel has placed a different valuation on essentially the same characterization of Judaism. While the master-servant relationship was earlier viewed as a primary instance of human self-alienation (although necessary to the emergence of self-consciousness), it is now seen as implicit in the concept of God as abstract power (which entails alienation). And a basis is laid for the quite different interpretation of Judaism that makes its appearance in the 1824 lectures. For already, in the Ms. Hegel alludes to the fact that the power of the Lord is wisdom, and he recognizes that a reconstitution of the self in the One occurs through 'fear of the Lord.'"
Peter Hodgson, "Introduction" to Hegel's Lectures on the Philosophy of Religion, Vol. 2 (Berkeley: University of California Press, 1987), 19-21.
"Infinite faith is also the theme of the book of Job. Rather than interpreting Job as the portrayal of abstract divine power, as in the Ms., Hegel now stresses the divine wisdom. As over and against the juridical morality of Job and his comforters, which presumes that the righteous will be rewarded and the wicked punished, the wisdom of God is revealed (by the voice from the whirlwind) to be infinitely higher and incalculable. Only when Job submits to this wisdom is he restored. Thus a reconstitution of human being occurs in this absolute relation to the absolute, a theme already sounded in the Ms. God's covenant with his people is a symbol of this reconstitution. Positively the covenant gives possession (not ownership) of the land; negatively it entails service to the Lord through obedience to the law and commandments. Hegel considers only the legal, not the prophetic understanding of the covenant; in this and other respects his approach is skewed by the narrow range of biblical literature that he consults."
This a comment regarding the metamorphosis Hegel's views on Judaism go
through in 1824. "the fundamentally negative cast of the treatment just
three years earlier [...] is replaced by a more balanced and fully
developed assessment. The introduction of the categories of wisdom and
purpose, mandated by the general reconception of the religions of
spiritual individuality in the 1824 lectures, has something to do with
this reinterpretation, but basically it seems to be the result of a
deeper and more appreciative evaluation of the literature of the Old
Testament on Hegel's part."
Peter Hodgson, "Introduction" to Hegel's Lectures on the Philosophy of Religion, Vol. 2 (Berkeley: University of California Press, 1987), 51 and 49.
A mi entender la filosofía del XIX, en la interpretación del libro de Job, culmina la crítica del cristianismo en tres grandes autores, Kierkegard explica la desesperación personal por el pecado, el juicio de la divinidad, Nietzsche explica la ira de las castas sacerdotales, y Hegel explica la trinidad como identidad del concepto, el pueblo y la historia, que implica que los condenados acusan a la tierra de su propio pecado, que a mi entender explica la muerte de su naturaleza divina por juzgar a la divinidad. Hegel en su filosofía de la religión considera la divinidad de Job como la esencia del poder abstracto y el judaísmo como la religión de la legalidad, la obediencia a los mandamientos, más que la religión del espíritu profético. Para Hegel la auténtica liberación se encuentra en el cristianismo y en su conciencia trinitaria de la divinidad, que supone la divinidad como alteridad y no como sumisión, y que posibilita el auténtico espíritu profético. La conciencia de sí mismo por la dependencia divina, el temor divino, explica —según Hegel— el particularismo y la obstinación del judío, y creo que interpreta a Job como el paradigma del judío; pero creo que la interpretación hegeliana de la filosofía de la religión esta fundada en una visión deformada del libro de Job, radicalmente contraria a su interpretación en la tradición rabínica. Y el pensamiento de Hegel como apoteosis de la organización significa para mí un desvelo del significado trinitario de una organización absoluta que destruye la identidad individual.
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