By Lieven Boeve, Christophe Brabant
Gone the time whilst philosophers from various views had joined the funeral procession that declared the dying 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 no longer being non secular, thinkers resembling Derrida, Vattimo, Zizek, and Badiou have still maintained an curiosity in faith. This publication brings a few of these philosophical perspectives jointly to offer 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 realize in what approach those interpretations can problem an realizing of cutting-edge religion. Bringing jointly thinkers with a longtime attractiveness - Kearney, Caputo, Ward, Desmond, Hart, Armour - besides younger students, this booklet demanding situations a number of views through placing them in a brand new context.
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Difficult cultural contexts find different stories more beautiful and persuasive. If one continues to insist that one’s own story is really the best, the result will be at worst a war of all with all after all or at best what Ricœur called a conflict of interpretations. Both fires have been set off in the woods of Christian Neoplatonism – Marion’s by an excessively high estimation of Neoplatonic mystical theology, Millbank’s by an excessively high (read Neoplatonic) estimation of the Church. Both turn on the misbegotten idea of a privileged gift of Incarnation that has given Christians the gift of saturated phenomena of the highest or second order (hyperousios), or has supplied Christians in particular with the gift of a divine infallible Church (hyperekklesia) which is the extended body of this Incarnation, in which is housed the narrative of all narratives, the greatest story ever told, outside of which there is nothing but nihilism, nothing but nothing.
That is one reason I call upon postmodernism for help, not Neoplatonism. For it should not go unnoticed that the spectre of these biblical figures, of these bodies of flesh, likewise haunt the pages of postmodern theory and its images of margins and the marginal, the absent, the erased, the immigrant, the exile, the outcast, the mad, the imprisoned, the différend. In the final years of his life, Derrida was preoccupied with the post-cold war situation in which the will of the one remaining superpower went unchecked – except perhaps by its own stupidities – which made the notion of national sovereignty all the more deeply problematic.
14 This is to say, he does not refrain from referring to the Christian scriptures at all. On the contrary, he reads them poetically – which is precisely the core idea behind the reduction in question. In practice, such a “reduction of the Word of God” means that a weak theology reads the Scriptures “poetically” – just the way we normally read, for example, 11 Ibid. , pp. 116–17. , p. 4. , p. 14. 12 Introduction to the Thinking of John Caputo 23 fiction novels, with one important difference, however, which is that a weak theology refrains from addressing the question of the fictional/non-fictional character of the Scriptures.
Between Philosophy and Theology: Contemporary Interpretations of Christianity by Lieven Boeve, Christophe Brabant