Chris Boesel – författare

An important analysis of the ethics of proclaiming the Christian faith and the implications for the theology of Jewish-Christian relations.This important book poses the question of whether Christian proclamation can be made ethically safe for the Jewish neighbour. Boesel assesses two major approaches to a Christian theology of Judaism - those exemplified by Rosemary Radford Ruether and Karl Barth. This book makes a significant contribution to our understanding of systematics, ethics, and homiletics at the intersection of Jewish-Christian relations.

The ancient doctrine of negative theology or apophasis—the attempt to describe God by speaking only of what cannot be said about the divine perfection and goodness—has taken on new life in the concern with language and its limits that preoccupies much postmodern philosophy, theology, and related disciplines. How does this mystical tradition intersect with the concern with material bodies that is simultaneously a focus in these areas? This volume pursues the unlikely conjunction of apophasis and the body, not for the cachet of the "cutting edge" but rather out of an ethical passion for the integrity of all creaturely bodies as they are caughtup in various ideological mechanisms—religious, theological, political, economic—that threaten their dignity and material well-being.The contributors, a diverse collection of scholars in theology, philosophy, history, and biblical studies, rethink the relationship between the concrete tradition of negative theology and apophatic discourses widely construed. They further endeavor to link these to the theological theme of incarnation and more general issues of embodiment, sexuality, and cosmology. Along the way, they engage and deploy the resources of contextual and liberation theology, post-structuralism, postcolonialism, process thought, and feminism.The result not only recasts the nature and possibilities of theological discourse but explores the possibilities of academic discussion across and beyond disciplines in concrete engagement with the well-being of bodies, both organic and inorganic. The volume interrogates the complex capacities of religious discourse both to threaten and positively to draw upon the material well-being of creation.

The ancient doctrine of negative theology or apophasis—the attempt to describe God by speaking only of what cannot be said about the divine perfection and goodness—has taken on new life in the concern with language and its limits that preoccupies much postmodern philosophy, theology, and related disciplines. How does this mystical tradition intersect with the concern with material bodies that is simultaneously a focus in these areas? This volume pursues the unlikely conjunction of apophasis and the body, not for the cachet of the "cutting edge" but rather out of an ethical passion for the integrity of all creaturely bodies as they are caughtup in various ideological mechanisms—religious, theological, political, economic—that threaten their dignity and material well-being.The contributors, a diverse collection of scholars in theology, philosophy, history, and biblical studies, rethink the relationship between the concrete tradition of negative theology and apophatic discourses widely construed. They further endeavor to link these to the theological theme of incarnation and more general issues of embodiment, sexuality, and cosmology. Along the way, they engage and deploy the resources of contextual and liberation theology, post-structuralism, postcolonialism, process thought, and feminism.The result not only recasts the nature and possibilities of theological discourse but explores the possibilities of academic discussion across and beyond disciplines in concrete engagement with the well-being of bodies, both organic and inorganic. The volume interrogates the complex capacities of religious discourse both to threaten and positively to draw upon the material well-being of creation.

The essays in this volume ask if and how trinitarian and pluralist discourses can enter into fruitful conversation with one another. Can trinitarian conceptions of divine multiplicity open the Christian tradition to more creative and affirming visions of creaturely identities, difference, and relationality—including the specific difference of religious plurality? Where might the triadic patterning evident in the Christian theological tradition have always exceeded the boundaries of Christian thought and experience? Can this help us to inhabit other religious traditions' conceptions of divine and/or creaturely reality?The volume also interrogates the possibilities of various discourses on pluralism by putting them in a concrete pluralist context and asking to what extent pluralist discourse can collect within itself a convergent diversity of orthodox, heterodox, postcolonial, process, poststructuralist, liberationist, and feminist sensibilities while avoiding irruptions of conflict, competition, or the logic of mutual exclusion.

The essays in this volume ask if and how trinitarian and pluralist discourses can enter into fruitful conversation with one another. Can trinitarian conceptions of divine multiplicity open the Christian tradition to more creative and affirming visions of creaturely identities, difference, and relationality—including the specific difference of religious plurality? Where might the triadic patterning evident in the Christian theological tradition have always exceeded the boundaries of Christian thought and experience? Can this help us to inhabit other religious traditions' conceptions of divine and/or creaturely reality?The volume also interrogates the possibilities of various discourses on pluralism by putting them in a concrete pluralist context and asking to what extent pluralist discourse can collect within itself a convergent diversity of orthodox, heterodox, postcolonial, process, poststructuralist, liberationist, and feminist sensibilities while avoiding irruptions of conflict, competition, or the logic of mutual exclusion.

This is a work of Christian theology that Karl Barth might call an ad hoc or secondary apologetic. Relying on a paraphrase of Anselm--"faith seeking the ethical"--Boesel engages modern and postmodern theologians and philosophers--from Kierkegaard to Barth, Ruether, Hegel, Derrida, and Levinas--to analyze the imperialistic dynamics entailed in the church''s theological interpretations of the Jewish neighbor. He demonstrates the dimensions of the problem as they are paradigmatically visible in the evangelical theological assumptions of Karl Barth. Turning to Ruether''s exemplary remedy of the problem, Boesel illumines the ways her analysis and critique are funded by a specific cluster of modern assumptions that constitute what he calls "modern ethical desire." Employing a reading of Levinas and Derrida, Boesel shows that these assumptions constitute an imperialistic discourse of a different order, with its own specific hostility toward the Abrahamic tradition. In light of these postmodern critiques, Boesel returns to Barth to suggest that his evangelical theological assumptions, while indeed amounting to a form of Christian interpretive imperialism in relation to the Jewish neighbor, may nevertheless determine and delimit the knowledge and speech of Christian faith in such a way that resists more toxic forms of Christian imperialism. Broader implications of the argument follow: The ethical faces a radical limit, both in general and in relation to concrete faith. Therefore, no human remedy for the imperialistic discourse of Christian faith presents itself that does not entail an interpretive imperialism. To paraphrase Derrida: there is always an interpretive imperialism. Ethically, then, there is only discernment between different forms of interpretive imperialism. Theologically, an understanding of Christian faith as irreducible to the ethical may offer surprising though always risky ethical resourcement within this predicament of radically limited ethical possibility.