Between Philosophy and Theology: Contemporary by Lieven Boeve, Christophe Brabant

By Lieven Boeve, Christophe Brabant

Long gone the time whilst philosophers from varied views had joined the funeral procession that declared the demise of God, a renewed curiosity has arisen in regard to the questions of God and faith in philosophy. The flip to secularisation has produced its personal opposing strength. even though they declared themselves from the beginning as now not being spiritual, thinkers corresponding to Derrida, Vattimo, Zizek, and Badiou have still maintained an curiosity in faith. This ebook brings a few of these philosophical perspectives jointly to provide an summary of the philosophical scene in its dealings with faith, but additionally to maneuver past the outsider's point of view. Reflecting on those philosophical interpretations from a basic theological standpoint, the authors notice in what means those interpretations can problem an knowing of present day religion. Bringing jointly thinkers with a longtime popularity - Kearney, Caputo, Ward, Desmond, Hart, Armour - in addition to younger students, this e-book demanding situations more than a few views through placing them in a brand new context.

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Example text

The theory of the event is a quasi-transcendental theory, while religion is something worldly and transcendent in the Husserlian sense. That means there is a distinction between naive belief and transcendental reflection, between naively living in a constituted form of religious life and reflecting on the constitutive forces on which it depends. The mark of what is constituted is that it could have been constituted otherwise, that it is structurally vulnerable to what Husserl calls the “annihilation of the world”, which was Husserl’s way of saying that the constituted world is deconstructible.

Fortunately, not all Christian theology is this imperialistic, not all theology succumbs to the hybris of extra ecclesiam nullus salus est, and not all theology is Neoplatonism redivivus. Fortunately, too, there are considerable resources in postmodern thought for making a graceful retreat from this scene, which is so often lacking in grace. In what follows I use an alternate and more “correlational” theological paradigm. I will draw upon postmodern philosophical resources, not Neoplatonism, and I will locate the heart of Christian theology in Jesus, not in the Church or Pseudo-Dionysius of Areopagus.

Ibid. 17 Ibid. 18 Ibid. , p. 16. 20 Ibid. 16 Between Philosophy and Theology 24 On Caputo’s understanding, God is not the superpower intervening in the world, but the (weak) event of the promise and of the call – the promise of the ultimate goodness of creation (despite the tsunami) and the call for justice (hence it is our, not God’s responsibility to prevent ethnic cleansing). By the same token, as Peter Godwin Heltzel has pointed out, one of the benefits of Caputo’s theory of God’s weak power is that “he is able to respond to the problem of natural and human evil.

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