By Chris Boesel, Catherine Keller
The traditional doctrine of adverse theology or apophasis-the try and describe God through conversing merely of what can't be stated concerning the divine perfection and goodness-has taken on new lifestyles within the predicament with language and its limits that preoccupies a lot postmodern philosophy, theology, and similar disciplines. How does this mystical culture intersect with the worry with fabric our bodies that's at the same time a spotlight in those parts? This quantity pursues the not likely conjunction of apophasis and the physique, now not for the cachet of the slicing edgebut relatively out of a moral ardour for the integrity of all creaturely our bodies as they're caughtup in a number of ideological mechanisms-religious, theological, political, economic-that threaten their dignity and fabric wellbeing and fitness. The participants, a various number of students in theology, philosophy, historical past, and religious study, reconsider the connection among the concrete culture of destructive theology and apophatic discourses generally construed. They extra activity to hyperlink those to the theological subject matter of incarnation and extra common problems with embodiment, sexuality, and cosmology. alongside the best way, they have interaction and set up the assets of contextual and liberation theology, post-structuralism, postcolonialism, approach proposal, and feminism.The outcome not just recasts the character and probabilities of theological discourse yet explores the chances of educational dialogue throughout and past disciplines in concrete engagement with the overall healthiness of our bodies, either natural and inorganic. the quantity interrogates the advanced capacities of non secular discourse either to threaten and definitely to attract upon the cloth health and wellbeing of production.
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Additional resources for Apophatic Bodies: Negative Theology, Incarnation, and Relationality (Transdisciplinary Theological Colloquia)
Eco-social-feminist-euroamericanpostcolonial-poststructuralist process theology? ) This persistent intensity of politics and spirit, its self-naming as well as its catherine keller ͉ 27 own names for God bursting with conflictual revelation, may drive any theologian to the via negativa. 5 This affinity in turn exposes an aporia of ‘‘the body’’ itself. As feminist thought outgrows our sanguine ‘‘My Body/Myself ’’ positivism, along with our victim-identification on the one hand and a callow erotic privilege on the other, the politically charged ways of ‘‘the body’’ (straight or not) have become ever less straightforward.
How does the enfolding of the universe in God and the unfolding of God in the universe, cultivate a greater intercreaturely solidarity? Not without quantum leaps of translation. Why bother, wonders a theology of embodiment? Qu’importe? The answer lies 40 ͉ t h e c l o u d o f t h e i m p o s s i b l e in the entangled interrelatedness—at once social, ecological, and cosmological—of all creatures. ’’59 This vision of the radical interdependence of all creatures as entailed by the God/world relation—and vice versa—constitutes an achingly rare theologoumenon: Since the universe is contracted in each actually existing thing, it is obvious that God, who is in the universe, is in each thing and each actually existing thing is immediately in God, as is the universe.
Expressing a certain wariness of his own with regard to contemporary engagements with and employments of the apophatic gesture, Philip Clayton warns of moving too quickly to the apophatic in what he agrees is the ethically necessary critical response to narrowly possessive understandings of divine incarnational presence. While deploring the historical track record of incarnational theologies’ (particularly in the case of Christianity) tendency to claim exclusive rights upon divine presence vis-a`-vis a particular, locatable Incarnation—here, not there; this One, not that one; ours, not yours—Clayton also cautions against the theological and c h r i s b o e s e l a n d c a t h e r i n e k e l l e r ͉ 19 ethical relativism he believes are risked in the apophatic gesture, especially when seen in opposition to the kataphatic.