Explorations in Philosophy and Theology – serie

William C. Hackett provides a renewed reading of Christian theology by evaluating the role of anthropomorphism in shaping negative theology. Through this theological history, he addresses the fear of anthropomorphism that prompted early philosophers and theologians to adopt abstract understandings of God.Hackett charts the wide-ranging importance of anthropomorphism to theology through figures including Balthasar, Bultmann, Dionysius the Areopagite, and Cyril of Alexandria. He argues that anthropomorphism highlights the unique conceptual problem between divine presence and absence. By exploring the turn away from practical and embodied views of God in Scripture, this book focuses on anthropomorphic views of God in symbols, images, and narratives. Emphasising these forms promotes an intellectual vision of Christianity that challenges theoretical and conceptual abstraction. Anthropomorphism in Christian Theology further traces the nuances between human and angelic intellect, modern philosophy and theology, negative theology and the concept of transcendence.

William C. Hackett provides a renewed reading of Christian theology by evaluating the role of anthropomorphism in shaping negative theology. Through this theological history, he addresses the fear of anthropomorphism that prompted early philosophers and theologians to adopt abstract understandings of God.Hackett charts the wide-ranging importance of anthropomorphism to theology through figures including Balthasar, Bultmann, Dionysius the Areopagite, and Cyril of Alexandria. He argues that anthropomorphism highlights the unique conceptual problem between divine presence and absence. By exploring the turn away from practical and embodied views of God in Scripture, this book focuses on anthropomorphic views of God in symbols, images, and narratives. Emphasising these forms promotes an intellectual vision of Christianity that challenges theoretical and conceptual abstraction. Anthropomorphism in Christian Theology further traces the nuances between human and angelic intellect, modern philosophy and theology, negative theology and the concept of transcendence.

Lev Shestov’s By Faith Alone confronts Eastern and Western European conceptions of faith through Russian literature, ancient and medieval philosophy, and Christian theology. Written from 1910-1914, this first English-language translation brings together important early writings on the medieval church and Martin Luther.Shestov reconciles the Greek notion of rational truth with Biblical revelation by drawing on a wide range of ancient, medieval, philosophical and theological sources from Plato to Hegel, Tertullian to Saint Augustine , and Saint Bernard of Clairvaux to William of Ockam. He argues that rational truth has skewed Christian belief by determining knowledge and truth in ways that prize the mind over the world. This approach marks a turning point in the evolution of Shestov’s existential thought. It establishes a basic division that became central to Shestov’s later work, between Athens as reason and Jerusalem as faith. By Faith Alone provides a crucial piece of the puzzle in the genesis of Shestov’s later and better-known writings on medieval philosophy.

Lev Shestov’s By Faith Alone confronts Eastern and Western European conceptions of faith through Russian literature, ancient and medieval philosophy, and Christian theology. Written from 1910-1914, this first English-language translation brings together important early writings on the medieval church and Martin Luther.Shestov reconciles the Greek notion of rational truth with Biblical revelation by drawing on a wide range of ancient, medieval, philosophical and theological sources from Plato to Hegel, Tertullian to Saint Augustine , and Saint Bernard of Clairvaux to William of Ockam. He argues that rational truth has skewed Christian belief by determining knowledge and truth in ways that prize the mind over the world. This approach marks a turning point in the evolution of Shestov’s existential thought. It establishes a basic division that became central to Shestov’s later work, between Athens as reason and Jerusalem as faith. By Faith Alone provides a crucial piece of the puzzle in the genesis of Shestov’s later and better-known writings on medieval philosophy.

Emmanuel Falque, one of the foremost philosophers working in the continental philosophy of religion today, takes us by the hand into the very heart of 12th-century monastic spirituality.Translated into English for the first time, The Book of Experience weaves together contemporary phenomenological questions with medieval theology, revealing undiscovered dialogues already underway between Hugh of St. Victor and Maurice Merleau-Ponty, between Richard of St. Victor and Emmanuel Levinas, between Aelred of Rievaulx and Michel Henry, and not least between Bernard of Clairvaux and the trio of Descartes, Heidegger, and Jean-Luc Marion, consummating in a masterful phenomenological reading of Bernard’s sermons on the Song of Songs.Whether it is a question of 'the idea that comes to God' (Anselm of Canterbury) or actively 'feeling oneself fully alive' (Aelred of Rievaulx or Bernard of Clairvaux), Falque uses these encounters to shed light on both parties, medieval and modern, theological and philosophical. Leading us through works of art, landscapes, architectures, and liturgies, this major contemporary philosopher of religion clarifies mysteries and discovers experience lying at the heart of the medieval tradition.

Emmanuel Falque, one of the foremost philosophers working in the continental philosophy of religion today, takes us by the hand into the very heart of 12th-century monastic spirituality.Translated into English for the first time, The Book of Experience weaves together contemporary phenomenological questions with medieval theology, revealing undiscovered dialogues already underway between Hugh of St. Victor and Maurice Merleau-Ponty, between Richard of St. Victor and Emmanuel Levinas, between Aelred of Rievaulx and Michel Henry, and not least between Bernard of Clairvaux and the trio of Descartes, Heidegger, and Jean-Luc Marion, consummating in a masterful phenomenological reading of Bernard’s sermons on the Song of Songs.Whether it is a question of 'the idea that comes to God' (Anselm of Canterbury) or actively 'feeling oneself fully alive' (Aelred of Rievaulx or Bernard of Clairvaux), Falque uses these encounters to shed light on both parties, medieval and modern, theological and philosophical. Leading us through works of art, landscapes, architectures, and liturgies, this major contemporary philosopher of religion clarifies mysteries and discovers experience lying at the heart of the medieval tradition.

In the first English language translation of this classic late 20th-century text within French Catholic thought, Poetics of the Sensible brings together insights from Neoplatonism and phenomenology with a distinctive and innovative approach. Taking a stance within the generative conception of human language represented by continental thinkers such as Humboldt and Herder and powerfully articulated today by Charles Taylor, Stanislas Breton expands the sense of the “poetic”—the constructive meaning-bearing capacity that is a core characteristic of humanity—to include the body and its senses phenomenologically intertwined with the world. Defying Heidegger’s prohibition on the question of God alongside contemporary thinkers such as Jean-Luc Marion, Jean-Louis Chrétien and Emmanuel Falque, he boldly writes of God, of the angel, of the icon, and of prayer in a refusal to bracket his religious faith. Against a Neoplatonic backdrop, Breton promotes the dense material dimensions of embodied signification as paradoxically harbouring meaning that is greater than that of conceptual abstraction alone. Illuminating Breton’s poetic and allusive discourse, Poetics of the Sensible showcases his unique voice in French philosophy, phenomenology and the philosophy of religion and is essential reading for scholars and students alike.

In the first English language translation of this classic late 20th-century text within French Catholic thought, Poetics of the Sensible brings together insights from Neoplatonism and phenomenology with a distinctive and innovative approach. Taking a stance within the generative conception of human language represented by continental thinkers such as Humboldt and Herder and powerfully articulated today by Charles Taylor, Stanislas Breton expands the sense of the “poetic”—the constructive meaning-bearing capacity that is a core characteristic of humanity—to include the body and its senses phenomenologically intertwined with the world. Defying Heidegger’s prohibition on the question of God alongside contemporary thinkers such as Jean-Luc Marion, Jean-Louis Chrétien and Emmanuel Falque, he boldly writes of God, of the angel, of the icon, and of prayer in a refusal to bracket his religious faith. Against a Neoplatonic backdrop, Breton promotes the dense material dimensions of embodied signification as paradoxically harbouring meaning that is greater than that of conceptual abstraction alone. Illuminating Breton’s poetic and allusive discourse, Poetics of the Sensible showcases his unique voice in French philosophy, phenomenology and the philosophy of religion and is essential reading for scholars and students alike.

Lauren Butler Bergier provides an accurate and poetic English translation of Paul Claudel’s Cinq Grandes Odes (1907), with detailed commentary introducing Claudel’s style, his sources, and the poems’ historical context. A seminal text in European literature, this long-awaited critical translation makes available Claudel’s beautiful and edifying poems that speak to doubt and to faith, to love, to grief, and to hope. To great effect, Bergier retains Claudel’s innovative verset structure, affording English readers a true sense of the poems which, with corresponding line numbers throughout, can be read alongside the original French folio edition. In this volume’s comprehensive introduction, Bergier presents the historical and scholarly context in which Claudel was writing; the importance of the verset claudelien to the history of French poetics; and the influence Claudel had on theologians such as 20th-century Swiss theologian, Hans Urs von Balthasar. Further providing commentary, each Ode is also accompanied by an essay. These essays not only speak to the main themes of each poem, but also point to Claudel’s key sources of inspiration, from liturgical texts and the Bible to classical literature, philosophy, and 19th-century French poetry. With a preface and postface by distinguished philosophers, Jean-Luc Marion and Rémi Brague, as well as a new translation of Claudel’s essay, ‘Processional to greet the new century’, this volume has everything scholars and students need to enjoy, and moreover, truly understand Claudel’s poetic masterpiece.

Jean-Yves Lacoste is one of the best known French philosophers alive today. Along with Jean-Luc Marion, Jean-Louis Chrétien, and Michel Henry, Lacoste is hailed as a leading figure in the revival of French phenomenology in its engagement with Christian theology. In this highly readable and stylish translation by Oliver O'Donovan, Lacoste’s In Search of Speech considers how linguistic events are precisely what enable us to escape the threat of nihilism and to survive in a world now cynically regarded as having entered a phase of 'post-truth.' In recent decades, language has been reduced by various philosophers, both Anglo-American and European, in treatments that render it abstract, flat, or distant from life. In Search of Speech seeks to do justice to speech in the various ways in which we perform it and in which it confronts us as one or more events. Speech always occurs in the world: it makes things present to us or it makes them absent from us. Speaking, reading, and even being silent, are never wholly free from anxiety, babble, boredom, humour, and concern for others. Liturgical speech deserves particular attention, and even here speech is in danger; for speech can conceal as well as reveal. Lacoste begins with very weak assumptions and slowly, using many examples, and clarifying as he goes along, builds up a rich picture of human speech and the forces that seek to drain it of meaning.

Jean-Yves Lacoste is one of the best known French philosophers alive today. Along with Jean-Luc Marion, Jean-Louis Chrétien, and Michel Henry, Lacoste is hailed as a leading figure in the revival of French phenomenology in its engagement with Christian theology. In this highly readable and stylish translation by Oliver O'Donovan, Lacoste’s In Search of Speech considers how linguistic events are precisely what enable us to escape the threat of nihilism and to survive in a world now cynically regarded as having entered a phase of 'post-truth.' In recent decades, language has been reduced by various philosophers, both Anglo-American and European, in treatments that render it abstract, flat, or distant from life. In Search of Speech seeks to do justice to speech in the various ways in which we perform it and in which it confronts us as one or more events. Speech always occurs in the world: it makes things present to us or it makes them absent from us. Speaking, reading, and even being silent, are never wholly free from anxiety, babble, boredom, humour, and concern for others. Liturgical speech deserves particular attention, and even here speech is in danger; for speech can conceal as well as reveal. Lacoste begins with very weak assumptions and slowly, using many examples, and clarifying as he goes along, builds up a rich picture of human speech and the forces that seek to drain it of meaning.

Olivier Boulnois investigates the relation between Paul, as apostle of Jesus Christ, and the philosophy at work in his letters. Boulnois lays bare the manner in which Paul adapts Greek thought to his own purposes. This sheds light on the work of an entire range of philosophers who have identified themselves with the Pauline effort to hold thinking open to the claims of Christian life and doctrine, from Augustine to Kierkegaard, as well as more recent figures who have engaged Paul from a greater distance, including Heidegger and Ricoeur. Boulnois also draws on modern and contemporary scholarship, and reveals his reservations about the turn to Paul appearing in European philosophy in the work of such thinkers as Agamben and Badiou. Successive chapters take up Paul's logic of the Cross; cosmology; approaches to being in the world, law, evil and good; messianism; salvation and history.Originally delivered as a series of lectures at Cambridge and at the Institut Catholique de Paris, St Paul and Philosophy is at once a painstaking study of Paul's own thinking and an open exploration of its continued relevance for modern and contemporary reflection on Christian religion. This book is an important demonstration that theology and philosophy are at their best when brought into dialogue with one another around perennial questions and themes.

The definitive work on the mystical theology of Jules Monchanin, a luminary of early 20th century religious thought and an integral part of the dialogue between the Catholic Church and Hinduism. Before leaving for India in 1939, Jules Monchanin (1895-1957) was one of the beacons of the theological, philosophical and missiological renewal that filled the French city of Lyon during the 1930s. His thinking has remained largely in the shadows. For the first time, this book reveals Monchanin as a key thinker of the Mystery of Trinity who was a central influence on philosophers and theologians including Henri de Lubac and Hans Urs von Balthasar.Now available in an English edition, Yann Vagneux’s text undertakes a thorough synthesis of Monchanin’s thought based on his unpublished notebooks and letters, and at the same time raises theological questions and conundrums that few thinkers involved in Hindu-Christian studies dare to tackle. This volume first reveals Monchanin's contribution to the intensity of intellectual life in Lyon in the 1930’s and sets out his foundation of a Trinitarian Ontology; the companion second volume, Jules Monchanin’s Interreligious Philosophy: The Encounter of Christian and Hindu Mysticism (1939-1957), outlines how his thought was influenced by dialogue with Hinduism during his time in India.The book will be a key text for scholars studying comparative philosophy of religion, including scholarly material in several appendices: a chronology of Monchanin’s writings; a bibliography of works by and about Monchanin, published and unpublished; a reconstruction of his thinking on time, which he elaborated in letters and fragmentary notes but was unable to complete before his death.

The authoritative account of the pioneering philosophical encounter between Christian and Hindu mysticism in the work of Jules Monchanin, a luminary of early 20th century religious thought in France whose missionary work in India led to the formulation of a novel religious philosophy.Before leaving for India in 1939, Jules Monchanin (1895-1957) was one of the beacons of the theological, philosophical and missiological renewal that filled the French city of Lyon during the 1930s. His thinking developed further in dialogue with Hindu mysticism. For the first time, this book examines the philosophical basis of the interreligious encounter that spurred Monchanin's system of thought.Now available in an English edition, Yann Vagneux’s text undertakes a thorough synthesis of Monchanin’s thought based on his unpublished notebooks and letters, and at the same time raises theological questions and conundrums that few thinkers involved in Hindu-Christian studies dare to tackle. This volume shows how, during his time in India from 1939-1952, Monchanin's development of a Trinitarian Ontology and his study of Hindu mysticism were mutually illuminating, driven by problems of the One and the Many in both traditions. It follows on from the companion volume, The Trinitarian Philosophy Of Jules Monchanin, which explores Monchanin's contribution to the intensity of intellectual life in Lyon in the 1930’s and sets out his foundation of a Trinitarian Ontology. The book will be a key text for scholars studying comparative philosophy of religion, including scholarly material in several appendices: a chronology of Monchanin’s writings; a bibliography of works by and about Monchanin, published and unpublished; a reconstruction of his thinking on time, which he elaborated in letters and fragmentary notes but was unable to complete before his death.

Taking a phenomenological approach, Gavin Flood explores the symbol of ascent in Christianity and south Asian religions, and uncovers its significance as a cultural idea that is both transcendent and rooted in the world. Throughout history civilizations have believed there is a spiritual reality beyond this universe and that the purpose of life is to realize this truth. This has been expressed in the symbol of ascent, a metaphoric and artistic representation of a hierarchy of levels through which the soul ascends to a transcendent reality at the peak of the cosmos. This book charts the history of this idea in Christianity and south Asian religions, including Hinduism, Buddhism and Jainism. It also examines the wider cultural importance of the symbol through numerous literary case studies, from Dante and Golding to the Upanishads and the poetry of North Indian Saints such as Mirabai and Namdev. Outlining and employing the theology/phenomenology debate, The Symbol of Ascent in Christianity and South Asian Religions further asks whether ascent is transcendent or of this world, and moreover whether phenomenology should be concerned with the former. To answer this question it engages numerous interlocutors, including Abhinavagupta, Plato, Kant, Hegel, Nietzsche and Brentano, as well as Jane Bennett’s new materialism and Françoise d’Eaubonne’s ecofeminism. Flood argues ultimately that ascent is at the interface of theology and phenomenology as it contains both a philosophy of the sign and a philosophy of consciousness. Crossing centuries and continents, this phenomenological study reveals how ascent has been a central theme to understanding human reality, a theme that Flood proposes will continue to be relevant, as post- and trans-human philosophies seek transcendence of the limited human to the unlimited, AI-enhanced one we now know possible.

What does it mean to speak of humans as the image of God when apophatic theology speaks of an infinite God who transcends naming, comprehension, and worldly appearance? Bringing Church Father Gregory of Nyssa into dialogue with French phenomenology in Michel Henry, Maurice Merleau-Ponty, and Jean-Louis Chretien, Thomas Breedlove answers this question and explores the importance of embodiment to the doctrine of imago Dei.Divided into three parts, this book presents the divine image not as merely one aspect of the human creature but rather as that which constitutes human creatureliness itself. So constituted, human nature is shaped by likeness and difference to God. Breedlove investigates this relationship between human and divine through three successive approaches. The first, in conversation with Merleau-Ponty, analyses the existential and phenomenological aspects of fleshly finitude as the paradigmatic site of the creature’s difference from God. The second takes up Henry’s philosophy of life alongside Gregory’s metaphysics of participation to offer an account of creaturely life in its likeness or identity to divine life. The third, though conversation with Chrétien, examines the christological aspects of Gregory’s anthropology in order to find the dynamic synthesis in which likeness and difference and presence and absence reveal a creaturely nature wounded by divine love. In blending 4th-century theology with 20th-century phenomenology, Breedlove not only showcases the alternative perspectives they can offer each other, but further presents a novel theological anthropology and a new theological account of the flesh. He argues that the dynamism and groundlessness of creaturely flesh, where mind and body intersect, reveals what it means to be created as images of God. This revelation is founded in Christ, whose life reveals finitude not as an impediment to be overcome but as the very possibility of likeness to the divine.