Philosophy and Theology – serie

Jean Baudrillard was one of the foremost intellectual figures of the late twentieth century and his work is currently reaching a new prominence in the English-speaking world. Known as the "high priest of postmodernity", Baudrillard never directly addressed theological concerns. However, his provocative analysis of the changing nature of reality, subjectivity and agency is of increasing importance to contemporary theology. Furthermore, his mode of cultural analysis (which he himself describes as "mystical") provides fruitful possibilities for theological reasoning in the post-idealist world he describes. James Walters provides the context of Baudrillard''s writing and identifies key influences. He then sets out his core ideas, drawing in theological responses and relating them to theological concerns. Finally, he highlights some areas of his work of particular theological interest.

Over a century ago, Nietzsche famously declared the death of God, but this has hardly kept Christian theologians from making positive use of this "master of suspicion." Nietzsche and Theology displays how his most generative and provocative ideas are also deeply theological and continue to teach Christians how to be Christians in the world in which they find themselves. Hovey highlights the constructive contributions that can emerge from receptively meeting Nietzsche as modernity's philosophical other. Unchained from resenting Nietzsche's "philosophical hammer," such encounters will surely reward those who journey into the far country of Nietzsche's Christianity. The book examines Nietzsche's critiques of epistemology, culture, history, morality, and metaphysics for their importance not only in philosophical theology, but also in biblical and historical studies, theological ethics, and systematic theology. Hovey argues that Nietzsche's reception in theology continues to be of critical importance and explores new, constructive avenues for the use of Nietzsche in theology. If the death of God is not primarily a metaphysical assertion but a cultural diagnosis, modern secularization surely attests to Nietzsche's prescience, a quality that yields extraordinary promise when allowed to be heard.

Over a century ago, Nietzsche famously declared the death of God, but this has hardly kept Christian theologians from making positive use of this "master of suspicion." Nietzsche and Theology displays how his most generative and provocative ideas are also deeply theological and continue to teach Christians how to be Christians in the world in which they find themselves. Hovey highlights the constructive contributions that can emerge from receptively meeting Nietzsche as modernity's philosophical other. Unchained from resenting Nietzsche's "philosophical hammer," such encounters will surely reward those who journey into the far country of Nietzsche's Christianity. The book examines Nietzsche's critiques of epistemology, culture, history, morality, and metaphysics for their importance not only in philosophical theology, but also in biblical and historical studies, theological ethics, and systematic theology. Hovey argues that Nietzsche's reception in theology continues to be of critical importance and explores new, constructive avenues for the use of Nietzsche in theology. If the death of God is not primarily a metaphysical assertion but a cultural diagnosis, modern secularization surely attests to Nietzsche's prescience, a quality that yields extraordinary promise when allowed to be heard.

This is a profound introduction to how the work of Rene Girard has had implications for new theological concepts on atonement and sacrifice.The work of the French American theorist Rene Girard (b.1923) has been highly influential in a wide variety of intellectual disciplines. One enthusiastic reviewer in Le Monde suggested that the year 1972 (when "La Violence et le Sacre" was published) should be marked with an asterisk in the annals of the humanities, including literature, theology and religious studies. There is a paradox here insofar as Girard is, strictly speaking, neither a philosopher nor a theologian. He was trained as a historian, but spent most of his academic career as a teacher of French literature. It is out of his study of great European literature (notably Proust, Dostoyevsky and Shakespeare) that what he calls 'mimetic theory' evolved.Mimetic theory is an account of how religion, culture and violence are interrelated. Its three principal parts consist of: an assertion of the 'mimetic' (i.e. imitated or derivative nature of desire); the function of 'scapegoating' as a means of achieving and maintaining social cohesion; the gospel revelation as the means by which these truths of the human condition are made known to us.A general introduction to his work will comprise an exposition of these three parts or phases in Girard's thinking. In "Girard and Theology", Michael Kirwan looks at these ideas and their relevance to theology as well as their reception in the development of 'dramatic theology' and new theological concepts of atonement and sacrifice."The Philosophy and Theology" series looks at major philosophers and explores their relevance to theological thought as well as the response of theology.

Gianni Vattimo, who has long been a prominent postmodern European philosopher, has recently taken a more significant interest in religion. His claim is that postmodern philosophy, with its incisive critique of rationalist, objectifying ways of thinking, can help religion once again find a voice in a largely disinterested Europe and an often fundamentalist America. To accomplish this, Vattimo contends, religion must attend to certain contemporary philosophical themes that, he argues, are ultimately consistent with biblical intentions. To this end, Vattimo employs his theoretical insights on themes such as: the nature of modernity/postmodernity, the important of "weak" as opposed to "strong" thought, the dissolution of metaphysics; and the end of the authoritarian, moralistic God.

An examinations of Vattimo's work asking to what extent his insights present new challenges to Christian thought. Gianni Vattimo, who has long been a prominent postmodern European philosopher, has recently taken a more significant interest in religion. His claim is that postmodern philosophy, with its incisive critique of rationalist, objectifying ways of thinking, can help religion once again find a voice in a largely disinterested Europe and an often fundamentalist America. To accomplish this, Vattimo contends, religion must attend to certain contemporary philosophical themes that, he argues, are ultimately consistent with biblical intentions. To this end, Vattimo employs his theoretical insights on themes such as: the nature of modernity/post modernity, the importance of 'weak' as opposed to 'strong' thought, the dissolution of metaphysics; and the end of the authoritarian, moralistic God. This book will examine the entire range of Vattimo's work asking to what extent his insights present new challenges to Christian thought. "The Philosophy and Theology" series looks at major philosophers and explores their relevance to theological thought as well as the response of theology.

Jacques Derrida: a name to strike fear into the hearts of theologians. His ideas have been hugely influential in shaping postmodern philosophy, and its impact has been felt across the humanities from literary studies to architecture. However, he has also been associated with the specters of relativism and nihilism. Some have suggested he undermines any notion of objective truth and stable meaning. Derrida is now increasingly seen as a major contributor to thinking about the complexity of truth, responsibility and witnessing. Theologians and biblical scholars are engaging as never before with Derrida's own deep-rooted reflections on religious themes. From the nature of faith to the name of God, from Messianism to mysticism, from forgiveness to the impossible, he has broken new ground in thinking about religion in our time. His ideas and writing style remain highly complex, however, and can be a forbidding prospect for the uninitiated. This book examines his philosophical approach, his specific work on religious themes, and the ways in which theologians have interpreted, adopted, and disputed them.

Slavoj Žižek has been called an "academic rock star." As public visibility of the Slovenian philosopher and psychoanalyst increases, so too does the depth of his engagement with Christian theology. Žižek's recent work includes extended treatments of key Christian thinkers from Paul, Pascal, and Kierkegaard to G. K. Chesterton and C. S. Lewis, while Christology and other theological themes have provided crucial points of reference. Žižek has even said that "to become a true dialectical materialist, one should go through the Christian experience." But Žižek's work on Christianity often overwhelms students of theology. To be sure, Žižek's style of argumentation is unusual and his concepts are complex. But the more basic problem is that his work on Christianity is a further development of a broader intellectual project established in many volumes produced in the course of the 1990s. This book will bring students of theology up to speed on this broader intellectual project, with an eye toward what brings Žižek to an explicit engagement with Christianity and how both his earlier and more recent works are relevant for theological reflection.

The French philosopher Alain Badiou (born 1937), is one of the main representatives of a recent philosophical homage to Saint Paul. Yet, Badiou is not a believer in the traditional sense, let alone a Christian philosopher. On the contrary, he rejects transcendence and pleads for a radical this-worldliness.This does not mean, however, that his work is of no use to theologians, though a theological engagement with him will necessarily take some time. This book takes the first steps in that direction. It focuses on Badiou's ontology, because his challenge to theology, and more in particular to the doctrine of God, is to be found at this level of his system. The starting point is Badiou's claim that true religion and true faith are no longer possible. This claim is evaluated in three parts: the theological context in which ontology becomes necessary; why we should turn to Badiou as a plausible source for such an ontology; and Badiou's atheist stance and its implications. Depoortere shows that Badiou's atheist ontology can nevertheless be opened towards God.

The French philosopher Alain Badiou (born 1937), is one of the main representatives of a recent philosophical homage to Saint Paul. Yet, Badiou is not a believer in the traditional sense, let alone a Christian philosopher. On the contrary, he rejects transcendence and pleads for a radical this-worldliness.This does not mean, however, that his work is of no use to theologians, though a theological engagement with him will necessarily take some time. This book takes the first steps in that direction. It focuses on Badiou's ontology, because his challenge to theology, and more in particular to the doctrine of God, is to be found at this level of his system. The starting point is Badiou's claim that true religion and true faith are no longer possible. This claim is evaluated in three parts: the theological context in which ontology becomes necessary; why we should turn to Badiou as a plausible source for such an ontology; and Badiou's atheist stance and its implications. Depoortere shows that Badiou's atheist ontology can nevertheless be opened towards God.

Hegel makes philosophical proposals concerning religion and Christianity that demand critical reflection from contemporary theology.Hegel and Theology discusses the role that an understanding of religion and Christianity play in the development of Hegel's idea of philosophy; Hegel's treatment of religious experience; the problem of the relation between the world and God and the issue of God's transcendence. These discussions provide a framework for considering Hegel's understandings of specific Christian mysteries. De Nys here considers the Hegelian conception of the Trinity, and the mysteries of Creation, Incarnation, and reconciled indwelling in connection with the persons of the Trinity.Hegel and Theology concludes by examining critical problems that belong in an immanent way to Hegel's essential proposals about religion and Christianity, as well as contributions that Hegel makes to contemporary theological inquiry.

Hegel makes philosophical proposals concerning religion and Christianity that demand critical reflection from contemporary theology.Hegel and Theology discusses the role that an understanding of religion and Christianity play in the development of Hegel's idea of philosophy; Hegel's treatment of religious experience; the problem of the relation between the world and God and the issue of God's transcendence. These discussions provide a framework for considering Hegel's understandings of specific Christian mysteries. De Nys here considers the Hegelian conception of the Trinity, and the mysteries of Creation, Incarnation, and reconciled indwelling in connection with the persons of the Trinity.Hegel and Theology concludes by examining critical problems that belong in an immanent way to Hegel's essential proposals about religion and Christianity, as well as contributions that Hegel makes to contemporary theological inquiry.

This is an introduction to the influence of Kierkegaard's thought on the development of modern theology. Kierkegaard is in many respects an enigmatic figure. About half of his published work appears under an array of pseudonyms and Kierkegaard himself advises that readers should not presume his agreement with any of the views appearing under pseudonymous authorship. Alongside the pseudonymous works are a long series of discourses published under Kierkegaard's own name, and accompanying the whole corpus are six volumes of Journals in which Kierkegaard experiments with ideas and makes note of his own questions and discoveries. Kierkegaard's concern throughout the authorship was to make clear, in opposition to the corrosive forces of Christendom and the posturing of contemporary philosophy, what authentic Christian faith consists in. "The Philosophy and Theology Series" looks at major philosophers and explores their relevance to theological thought as well as the response of theology.

This is an introduction to the influence of Kierkegaard's thought on the development of modern theology. Kierkegaard is in many respects an enigmatic figure. About half of his published work appears under an array of pseudonyms and Kierkegaard himself advises that readers should not presume his agreement with any of the views appearing under pseudonymous authorship. Alongside the pseudonymous works are a long series of discourses published under Kierkegaard's own name, and accompanying the whole corpus are six volumes of Journals in which Kierkegaard experiments with ideas and makes note of his own questions and discoveries. Kierkegaard's concern throughout the authorship was to make clear, in opposition to the corrosive forces of Christendom and the posturing of contemporary philosophy, what authentic Christian faith consists in. "The Philosophy and Theology" series looks at major philosophers and explores their relevance to theological thought as well as the response of theology.

This is an exploration of the religious aspects of Habermas' philosophy and the response from theology. With his theory of communicative rationality, Jurgen Habermas has been one of the most influential social philosophers of the 20th century and a major dialogue partner for theology in the different stages of his work. Systematic Theology and ecclesiology, Practical and Moral Theology as well as Religious Education have offered creative receptions and astute critiques. The book explores the origins of Habermas' thinking from the Critical Theory of the first generation of the Frankfurt School to his turn from the philosophy of consciousness to language, and to the development of his theories of the public sphere, of law, and democracy. The philosophical critiques of his work that are relevant for theology are explained before the successive phases of his view of religion are traced: supercessionism, coexistence, and finally co-operation in offering specific resources and shared criteria for public debate on the future directions of a technologically shaped pluralist culture."The Philosophy and Theology Series" looks at major philosophers and explores their relevance to theological thought as well as the response of theology.

This is an exploration of the religious aspects of Habermas' philosophy and the response from theology. With his theory of communicative rationality, Jurgen Habermas has been one of the most influential social philosophers of the 20th century and a major dialogue partner for theology in the different stages of his work. Systematic Theology and ecclesiology, Practical and Moral Theology as well as Religious Education have offered creative receptions and astute critiques. The book explores the origins of Habermas' thinking from the Critical Theory of the first generation of the Frankfurt School to his turn from the philosophy of consciousness to language, and to the development of his theories of the public sphere, of law, and democracy. The philosophical critiques of his work that are relevant for theology are explained before the successive phases of his view of religion are traced: supercessionism, coexistence, and finally co-operation in offering specific resources and shared criteria for public debate on the future directions of a technologically shaped pluralist culture."The Philosophy and Theology" series looks at major philosophers and explores their relevance to theological thought as well as the response of theology.

This is a major contribution to the link between theology and philosophy, introducing the core ideas of Michel Foucault to students of theology. Near the end of his life, Michel Foucault turned his attention to the early church Fathers. He did so not for anything like a return to God but rather because he found in those sources alternatives for re-imaging the self. And though Foucault never seriously entertained Christianity beyond theorizing its aesthetic style one might argue that Christian practices like confession or Eucharist share family resemblances to Foucaultian sensibilities. This book will explain how to do theology in light of Foucault, or more precisely, to read Foucault as if God mattered. Therefore, it will seek to articulate practices like confession, prayer, and so on as techniques for the self, situate 'the church as politics' within present constellations of power, disclose theological knowledges as modes of critical intervention, or what Foucault called archaeology, and conceptualize Christian existence in time through mnemonic practices of genealogy."The Philosophy and Theology" series looks at major philosophers and explores their relevance to theological thought as well as the response of theology.

This is a major contribution to the link between theology and philosophy, introducing the core ideas of Michel Foucault to students of theology. Near the end of his life, Michel Foucault turned his attention to the early church Fathers. He did so not for anything like a return to God but rather because he found in those sources alternatives for re-imaging the self. And though Foucault never seriously entertained Christianity beyond theorizing its aesthetic style one might argue that Christian practices like confession or Eucharist share family resemblances to Foucaultian sensibilities. This book will explain how to do theology in light of Foucault, or more precisely, to read Foucault as if God mattered. Therefore, it will seek to articulate practices like confession, prayer, and so on as techniques for the self, situate 'the church as politics' within present constellations of power, disclose theological knowledges as modes of critical intervention, or what Foucault called archaeology, and conceptualize Christian existence in time through mnemonic practices of genealogy."The Philosophy and Theology" series looks at major philosophers and explores their relevance to theological thought as well as the response of theology.

Martin Heidegger is the 20th century theology philosopher with the greatest importance to theology. A cradle Catholic originally intended for the priesthood, Heidegger's studies in philosophy led him to turn first to Protestantism and then to an atheistic philosophical method. Nevertheless, his writings remained deeply indebted to theological themes and sources, and the question of the nature of his relationship with theology has been a subject of discussion ever since. This book offers theologians and philosophers alike a clear account of the directions and the potential of this debate. It explains Heidegger's key ideas, describes their development and analyses the role of theology in his major writings, including his lectures during the National Socialist era. It reviews the reception of Heidegger's thought both by theologians in his own day (particularly in Barth and his school as well as neo-Scholasticism) and more recently (particularly in French phenomenology), and concludes by offering directions for theology's possible future engagement with Heidegger's work.

Martin Heidegger is the 20th century theology philosopher with the greatest importance to theology. A cradle Catholic originally intended for the priesthood, Heidegger's studies in philosophy led him to turn first to Protestantism and then to an atheistic philosophical method. Nevertheless, his writings remained deeply indebted to theological themes and sources, and the question of the nature of his relationship with theology has been a subject of discussion ever since. This book offers theologians and philosophers alike a clear account of the directions and the potential of this debate. It explains Heidegger's key ideas, describes their development and analyses the role of theology in his major writings, including his lectures during the National Socialist era. It reviews the reception of Heidegger's thought both by theologians in his own day (particularly in Barth and his school as well as neo-Scholasticism) and more recently (particularly in French phenomenology), and concludes by offering directions for theology's possible future engagement with Heidegger's work.

Shedding new light on enlightenment and religion, this is an introduction to the influence of Kant's thoughts on theology and the response from theology.

Shedding new light on enlightenment and religion, this is an introduction to the influence of Kant's thoughts on theology and the response from theology.

Jean Baudrillard was one of the foremost intellectual figures of the late twentieth century and his work is currently reaching a new prominence in the English-speaking world. Known as the "high priest of postmodernity", Baudrillard never directly addressed theological concerns. However, his provocative analysis of the changing nature of reality, subjectivity and agency is of increasing importance to contemporary theology. Furthermore, his mode of cultural analysis (which he himself describes as "mystical") provides fruitful possibilities for theological reasoning in the post-idealist world he describes. James Walters provides the context of Baudrillard''s writing and identifies key influences. He then sets out his core ideas, drawing in theological responses and relating them to theological concerns. Finally, he highlights some areas of his work of particular theological interest.

Does Wittgenstein's philosophy lead to atheism? Is it clearly religious? Perplexingly, both of these questions have been answered in the affirmative. Despite the increasing awareness and use of Wittgenstein's philosophy within theological circles the puzzle persists: 'Does his philosophy really fit with theology?' It is helpful to show that Wittgenstein has no agenda towards atheism or religious belief in order to move ahead and properly discuss his philosophy as it stands. A study of Wittgenstein's key concepts of logic and language in his major works from the Tractatus Logico-Philosophicus to the Philosophical Investigations and On Certainty reveals how he came to see in his later work that meaning is not simply intuitive or a consequence of solitary empirical investigation; rather, meaning is shown in how words are woven into the community of concrete life practices. A discussion of Christology and Luther's distinction between the theologian of glory and the theologian of the cross provide clear theological analogies for Wittgenstein's later philosophy. It also provides important evidence to show-through examples of scripture, liturgy, and practice-that Wittgenstein's philosophy is a useful tool that can fit with theology.

Lieven Boeve contextualises Lyotard''s writings and approach with reference to his theological thought. By focusing on issues such as the nature of the differend within language, the sublime experience and our (in)ability to witness to the breakdowns of language and representation, Lyotard''s thought provokes theology to reconsider its own foundations. Taking up issues such as a highly relevant critique of capitalism, itself vital to today''s understanding of Christian praxis in a global world, Lyotard offers us a perspective by which to re-evaluate Christianity beyond its being a hegemonic discourse as it moves toward being a discourse concerned with love. Through exploring the Christian narrative as an ''open'' one, Boeve aims to make use of new possibilities for theology through a renewed comprehension of Lyotard''s significance for today.

Near the end of his life, Michel Foucault turned his attention to the early church Fathers. He did so not for anything like a return to God but rather because he found in those sources alternatives for re-imaging the self. And though Foucault never seriously entertained Christianity beyond theorizing its aesthetic style one might argue that Christian practices like confession or Eucharist share family resemblances to Foucaultian sensibilities. This book will explain how to do theology in light of Foucault, or more precisely, to read Foucault as if God mattered. Therefore, it will seek to articulate practices like confession, prayer, and so on as techniques for the self, situate "the church as politics" within present constellations of power, disclose theological knowledges as modes of critical intervention, or what Foucault called archaeology, and conceptualize Christian existence in time through mnemonic practices of genealogy.

Jacques Derrida: a name to strike fear into the hearts of theologians. His ideas have been hugely influential in shaping postmodern philosophy, and its impact has been felt across the humanities from literary studies to architecture. However, he has also been associated with the specters of relativism and nihilism. Some have suggested he undermines any notion of objective truth and stable meaning. Derrida is now increasingly seen as a major contributor to thinking about the complexity of truth, responsibility and witnessing. Theologians and biblical scholars are engaging as never before with Derrida's own deep-rooted reflections on religious themes. From the nature of faith to the name of God, from Messianism to mysticism, from forgiveness to the impossible, he has broken new ground in thinking about religion in our time. His ideas and writing style remain highly complex, however, and can be a forbidding prospect for the uninitiated. This book examines his philosophical approach, his specific work on religious themes, and the ways in which theologians have interpreted, adopted, and disputed them.

Jacques Derrida: a name to strike fear into the hearts of theologians. His ideas have been hugely influential in shaping postmodern philosophy, and its impact has been felt across the humanities from literary studies to architecture. However, he has also been associated with the specters of relativism and nihilism. Some have suggested he undermines any notion of objective truth and stable meaning.  Derrida is now increasingly seen as a major contributor to thinking about the complexity of truth, responsibility and witnessing. Theologians and biblical scholars are engaging as never before with Derrida''s own deep-rooted reflections on religious themes. From the nature of faith to the name of God, from Messianism to mysticism, from forgiveness to the impossible, he has broken new ground in thinking about religion in our time. His ideas and writing style remain highly complex, however, and can be a forbidding prospect for the uninitiated. This book examines his philosophical approach, his specific work on religious themes, and the ways in which theologians have interpreted, adopted, and disputed them.

Does Wittgenstein''s philosophy lead to atheism? Is it clearly religious? Perplexingly, both of these questions have been answered in the affirmative. Despite the increasing awareness and use of Wittgenstein''s philosophy within theological circles the puzzle persists: ''Does his philosophy really fit with theology?'' It is helpful to show that Wittgenstein has no agenda towards atheism or religious belief in order to move ahead and properly discuss his philosophy as it stands. A study of Wittgenstein''s key concepts of logic and language in his major works from the Tractatus Logico-Philosophicus to the Philosophical Investigations and On Certainty reveals how he came to see in his later work that meaning is not simply intuitive or a consequence of solitary empirical investigation; rather, meaning is shown in how words are woven into the community of concrete life practices. A discussion of Christology and Luther''s distinction between the theologian of glory and the theologian of the cross provide clear theological analogies for Wittgenstein''s later philosophy. It also provides important evidence to show-through examples of scripture, liturgy, and practice-that Wittgenstein''s philosophy is a useful tool that can fit with theology.