Anatheism: Returning to God After God (Insurrections: by Richard Kearney

By Richard Kearney

Has the passing of the previous God prepared the ground for a brand new type of non secular venture, a extra accountable approach to search, sound, and love the issues we name divine? Has the suspension of dogmatic certainties and presumptions opened an area within which we will be able to come across spiritual ask yourself anew? located on the break up among theism and atheism, we have now the chance to reply in deeper, freer how you can issues we can't fathom or prove.

Distinguished thinker Richard Kearney calls this 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 historic of wisdoms. Anatheism refers to an inaugural occasion that lies on the middle of each nice faith, a guess among hospitality and hostility to the stranger, the other—the experience of anything "more." by way of examining the roots of our personal anatheistic second, Kearney exhibits not just how a go back to God is feasible if you search it but additionally how a extra releasing religion should be born.

Kearney starts by means of 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 by no means ascertain approximately God, he argues, is the single method to rediscover a hidden holiness in lifestyles and to reclaim a regular divinity.

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Extra resources for Anatheism: Returning to God After God (Insurrections: Critical Studies in Religion, Politics, and Culture)

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230. Sinon, ίl aurait appris de la part des auditeurs avises que tout discours, aussi longtemps qu'il est formule arbitrairement et sans demonstration, est (~e qu'on nomme bavardage de vieille femme \ car ίl η' a aucune force pour prouver par luimeme ce qui est en cause, chaque fois qu'aucun argument tire des paroles divines ou des raisonnements humains ne vient Ienforcer ce qui est affirme. Voila ce que je dirai sur ce ροίηι 2. ΠOδOχης α~ιοςa. 'Επει όε ου προς TOUTO βλέπε~ 01)όε τας ύπoστάσε~ς απ' αλλήλων τοις επιOεωρoυμένo~ς Ιό~ώμασ~ ό~α­ κρίνων ταυ7ά ψtισ~ν, αλλ' αυτ+Ιν τ~ν ύΠOκειμένrιν Ο'Jσίαν αλλοτρίως προς τ~ν έτέραν, μαλλον όε προς έαυτ~ν εχ ειν κατασΚEυάζε~ και ό~α τουτο πολλας ουσίας ονομάζει, (~ς 50 έκάσΤΊjς Ιόιάζουσαν εΧO{)σrις τινα τ~ν προς τας &λλας αλλο­ τριόΤΊjτα, όια τουτό φΊjμι &ναρχον αυ7()> και ακέφαλον εΙναι τον λόγον, απο ουόενος όμολογουμένου κατα το ακόλουθον τ"Γιν βλασψημΙαν κατασκευάζον7α.

F)ς εν σευτεΡί{- τα'-,ει μετα τον επι a. Cf. Jn 13, 31 1). cf. 2 Th 2, 6 1. L'emploi de « divine hypostase dn Monogene ) cree la snrpr~se. Jn~­ qne liι, Gregoire avait lltilise les expressions dΈυηοme qnand 11 fa11a1t parler de la triade des onsies. son propre terrain. a terminologie etInomienne. Εη employant « hypostase ). dans ce passage, 11 pronve qn'il n'a pas onblie ses distinctions entre « o~s~e ) et « hy~osta,se ), cf. § 226-230. ene ). , , 2. De faςοη habile, Gregoire formnle toHJollrs mJeHX lldee qn EnnOll1~ nie en realite la pleine divinite dn Fils, qn'il considere ηοη pas.

248. Mais COillment est-il Fils, ce Fils dont Eunome dit qu'il existe grace a la mediation de quelqu'nn d'autre, et que, comme une sorte d' enfant suppose - que le Seigneur me pardonne cette expression -, ίΙ se glisse dans la relation d'jntimite avec le Pere, etant honore du seul titre de Fils? Comment Eunome placera-t-il aussi le Seigneur apres le Dieu de I'univers, Ιοί qni compte le Fils comme troisieme a partir du Pere, cette energie intermediaire etant comptee comme Inconsequences decoulant de la theorie 3.

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