By Chris Boesel, Catherine Keller
The traditional doctrine of unfavorable theology or apophasis-the try to describe God through talking merely of what can't be stated concerning the divine perfection and goodness-has taken on new lifestyles within the quandary with language and its limits that preoccupies a lot postmodern philosophy, theology, and comparable disciplines. How does this mystical culture intersect with the fear with fabric our bodies that's concurrently a spotlight in those components? This quantity pursues the not going conjunction of apophasis and the physique, no longer 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 variety of ideological mechanisms-religious, theological, political, economic-that threaten their dignity and fabric health. The members, a various selection of students in theology, philosophy, historical past, and religious study, reconsider the connection among the concrete culture of damaging theology and apophatic discourses broadly construed. They additional undertaking to hyperlink those to the theological subject of incarnation and extra normal problems with embodiment, sexuality, and cosmology. alongside the best way, they interact and install the assets of contextual and liberation theology, post-structuralism, postcolonialism, strategy suggestion, and feminism.The consequence 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 future health of our bodies, either natural and inorganic. the amount interrogates the advanced capacities of spiritual discourse either to threaten and definitely to attract upon the fabric health of production.
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The traditional doctrine of adverse theology or apophasis-the try and describe God by way of conversing in simple terms of what can't be stated in regards to the divine perfection and goodness-has taken on new lifestyles within the hindrance with language and its limits that preoccupies a lot postmodern philosophy, theology, and comparable disciplines.
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Additional resources for Apophatic Bodies: Negative Theology, Incarnation, and Relationality (Transdisciplinary Theological Colloquia)
N’importe quoi: the in/difference, the non-aliud, of equality: all things matter, no matter which. Cusa equalizes all things, which matter all-together, in the apophatic divinity. ’’50 The ‘‘contingent difference’’ signifies Cusa’s attempt to keep the difference of creator/creature, of the infinite and its bodies, without reifying it. In such passages, clogged by the metaphysics of substance, startling observations continue to occur. ’’51 38 ͉ t h e c l o u d o f t h e i m p o s s i b l e Lo: bodies appear on the stage of apophasis.
Copyright 2009. Reprinted by permission of the University of Pennsylvania Press. 46 ͉ i m a g i n i n g t h e h o l y i n l a t e a n t i q u i t y As the later iconoclastic controversy of the eighth and ninth centuries made very clear, the transfiguration of both Christ and human beings could be understood in two quite different ways: on the one hand, as the triumph of spirit over matter, and on the other, as the triumph of flesh over human fallenness. In art, the primary battleground of the iconoclastic controversy, these different understandings of transfiguration had direct implications for the representation of human holiness.
Moving then through Cusa’s negative infinity, as through a chiasmus, to its own affirmative side, we may discern a place for all bodies, a cosmological depth of both mystical theopoetics and progressive theopolitics. If the becoming-theologies of embodiment are to fulfill their own promise, indeed even to remain credible to their own authors, a dose of negative theology laced with deconstruction will tender, I suggest, a needed tonic. ’’11 Conversely, an earthier embrace of our diversely bodied creatureliness might call the mystical radiance out from under its bushel.