By Richard Kearney
Has the passing of the outdated God prepared the ground for a brand new type of spiritual venture, a extra liable approach to search, sound, and love the issues we name divine? Has the suspension of dogmatic certainties and presumptions opened an area during which we will come across non secular ask yourself anew? located on the break up among theism and atheism, we've the chance to reply in deeper, freer how one can issues we can't fathom or prove.
Distinguished thinker Richard Kearney calls this situation ana-theos, or God after God-a second of inventive "not knowing" that indicates a holiday with former sureties and invitations us to forge new meanings from the main historical of wisdoms. Anatheism refers to an inaugural occasion that lies on the center of each nice faith, a guess among hospitality and hostility to the stranger, the other—the feel of anything "more." via studying the roots of our personal anatheistic second, Kearney exhibits not just how a go back to God is feasible if you happen to search it but additionally how a extra releasing religion might be born.
Kearney starts via finding a flip towards sacred secularity in modern philosophy, targeting Maurice Merleau-Ponty and Paul Ricoeur. He then marks "epiphanies" within the modernist masterpieces of James Joyce, Marcel Proust, and Virginia Woolf. Kearney concludes with a dialogue of the position of theism and atheism in clash and peace, confronting the excellence among sacramental and sacrificial trust or the God who offers existence and the God who takes it away. Accepting that we will be able to by no means make sure approximately God, he argues, is the one technique to rediscover a hidden holiness in lifestyles and to reclaim a daily divinity.
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APOLOGETICS outlined. 14-16
EARLY CHRISTIAN APOLOGESTICS. 16-18
APOLOGESTICS in the THEOLOGICAL approach OF JOHN CHRYSOSTOM. 18-30
THEOLOGY AS UNDERSTOOD via CHRYSOSTOM. CHRYSTOSTOM'S CONSEPT OF APOLOGESTICS. THE INVINCIBILITY OF fact; CONDESCENSION. the 2 components OF APOLOGETICS. 18-30
CHOISE OF WORKS TO BE STUDIED. 30-40
THE PROLIFIC WRITINGS OF CHRYSOSTOM. RELEVENCE AND MATERIALITY OF THE WORKS selected. 30-40
THE INCOMPREHENSIBILITY OF GOD. 43-78
HISTORICAL historical past. 43-51
THE EUNOMIAN place at the KNOWABILITY OF GOD. THE CHRISTIAN culture at the INCOMPREHENSIBILITY OF GOD. 43-51
CHRYSOSTOM'S HOMILES DE INCOMPREHENSIBILI. 51-78
THE ANOMOEANS AS A HERESY - approach to CHRYSOSTOM'S APOLOGETIC - LOGICAL - PRAGMATIC - non secular - content material OF CHRYSOSTOM'S APOLOGETIC - THE ESCHATOLOGICAL ARGUMENT -THE restrict OF HUMAN KNOWLEGDE - the concept that OF degree - GOD'S ATTRIBUTES ARE INCOPREHENSIBLE TO males - THE IMPIETY OF INVESTIGATING GOD - PERIERGIA: historical past OF THE ACCUSATION - GOD is meaningless TO THE HEAVENLY POWERS - GOD IS COPREHENDED basically by way of THE SON AND THE SPIRIT, OR by means of HIMSELF - it really is very unlikely to call GOD'S ESSENCE. 51-78
GENERAL creation. 79-82
QUOD NEMO LAEDITUR NISI A SE IPSO. 82-105
LITERATY style - subject matter - research. 82-105
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Extra info for Anatheism: Returning to God After God (Insurrections: Critical Studies in Religion, Politics, and Culture)
Women of Faith in Victorian Culture (New York: St. Martin’s Press, 1998). 67. Michael Wheeler, Ruskin’s God (New York: Cambridge University Press, 1999), 71–72. 68. Northrop Frye, Anatomy of Criticism: Four Essays (New York: Athenaeum, 1969); Frank Kermode, The Sense of an Ending: Studies in the Theory of Fiction (London: Oxford University Press, 1967); Peter J Lineham, “The Protestant ‘Sects,’ ” in Nineteenth-Century English Religious Traditions: Retrospect and Prospect, ed. D. G. Paz (Westport, Connecticut: Greenwood Press, 1995), 154.
Culler,“Comparative Literature,” 31. Part I The Higher-C ritical Debate This page intentionally left blank Chapter 1 The Victorian Radicals: Time, Typology, and Ontology in H opkins, Pusey, and Müller Jerome Bump O ur experience and understanding of Victorian religious discourse would be greatly enhanced by increasing our awareness of the complexity of their sense of time. Like us, they inherited a faith in “progress,” reinforced by the advance of science and technology, and thus a perception of time as homogenous, linear, and unrepeatable.
Mermin, Godiva’s Ride, 113. 79. Scheinberg, Womens’s Poetry, 3, 15. 80. Culler,“Comparative Literature,” 31. Part I The Higher-C ritical Debate This page intentionally left blank Chapter 1 The Victorian Radicals: Time, Typology, and Ontology in H opkins, Pusey, and Müller Jerome Bump O ur experience and understanding of Victorian religious discourse would be greatly enhanced by increasing our awareness of the complexity of their sense of time. Like us, they inherited a faith in “progress,” reinforced by the advance of science and technology, and thus a perception of time as homogenous, linear, and unrepeatable.
Anatheism: Returning to God After God (Insurrections: Critical Studies in Religion, Politics, and Culture) by Richard Kearney