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Theology usually appears to us to be dogmatic, judgmental, condescending, maybe therapeutic, or perhaps downright fantastical-but seldom enticing. Divine Enticement takes as its starting point that the meanings of theological concepts are not so much logical, truth-valued propositions-affirmative or negative-as they are provocations and evocations. Thus it argues for the seductiveness of both theology and its subject-for, in fact, infinite seduction and enticement as the very sense of theological query. The divine name is one by which we are drawn toward the limits of thought, language, and flesh. The use of language in such conceptualization calls more than it designates. This is not a flaw or a result of vagueness or imprecision in theological language but rather marks the correspondence of such language to its subject: that which, outside of or at the limit of our thought, draws us as an enticement to desire, not least to intellectual desire. Central to the text is the strange semiotics of divine naming, as a call on that for which there cannot be a standard referent. The entanglement of sign and body, not least in interpretations of the Christian incarnation, both grounds and complicates the theological abstractions. A number of traditional notions in Christian theology are reconceived here as enticements, modes of drawing the desires of both body and mind: faith as "thinking with assent"; sacraments as "visible words" read in community; ethics as responsiveness to beauty; prayer as the language of address; scripture as the story of meaning-making. All of these culminate in a sense of a call to and from the purely possible, the open space into which we can be enticed, within which we can be divinely enticing.
Religion, Law, and Criminal Justice
It is often assumed that the law and religion address different spheres of human life. Religion and ethics articulate complex systems of moral reasoning that concern norms, deliberation of ends, cultivation of disposition, and transformation of moral agency. Law, in contrast, seeks to govern human conduct through procedural justice, rights, and public good. Doing Justice to Mercy challenges this assumption by presenting the reader with an urgent conversation between the law and religion that yields a constructive approach, both theoretically and practically, to the complex role of mercy in our legal process.
Authored by legal practitioners, activists, and theorists in addition to theologians and ethicists, the essays collected here are informed by timeless principles, and yet they could not be timelier. The trend in sentencing moves toward an increased severity, and the number of incarcerated people in the United States is at an all-time high. In the half-decade since 9/11, moreover, homeland security has established itself as a permanent fixture in our lives. In this atmosphere, the current volume seeks initially to clarify how justice and mercy intertwine in relation to a number of issues, such as rehabilitation, the death penalty, domestic violence, and war crimes. Exploring the legal, philosophical, and theological grounds for mercy in our courts, the discussion then moves to the practical ways in which mercy may be implemented.
Contributors:Marc Mauer, The Sentencing Project * Lois Gehr Livezey, McCormick Theological Seminary * Ernie Lewis, Public Advocate, Commonwealth of Kentucky * Jonathan Rothchild, Loyola Marymount University * Albert W. Alschuler, Northwestern University School of Law * David Scheffer, Northwestern University School of Law * David Little, Harvard Divinity School * Matthew Myer Boulton, Andover Newton Theological School * Mark Lewis Taylor, Princeton Theological Seminary * Sarah Coakley, Cambridge University * William Schweiker, University of Chicago Divinity School * Kevin Jung, College of William and Mary * Peter J. Paris, Princeton Theological Seminary * W. Clark Gilpin, University of Chicago Divinity School * William C. Placher, Wabash College
The autocratic rule of both tsar and church in imperial Russia gave rise not only to a revolutionary movement in the nineteenth century but also to a crisis of meaning among members of the intelligentsia. Personal faith became the subject of intense scrutiny as individuals debated the existence of God and the immortality of the soul, debates reflected in the best-known novels of the day. Friendships were formed and broken in exchanges over the status of the eternal. The salvation of the entire country, not just of each individual, seemed to depend on the answers to questions about belief.
Victoria Frede looks at how and why atheism took on such importance among several generations of Russian intellectuals from the 1820s to the 1860s, drawing on meticulous and extensive research of both published and archival documents, including letters, poetry, philosophical tracts, police files, fiction, and literary criticism. She argues that young Russians were less concerned about theology and the Bible than they were about the moral, political, and social status of the individual person. They sought to maintain their integrity against the pressures exerted by an autocratic state and rigidly hierarchical society. As individuals sought to shape their own destinies and searched for truths that would give meaning to their lives, they came to question the legitimacy both of the tsar and of Russia’s highest authority, God.
Truth, Goodness, and Beauty from a Thomistic Perspective
Addressing contemporary interest in the relationship between metaphysics and ethics, as well as the significance of beauty for ethics, Alice Ramos presents an accessible study of the transcendentals and provides a dynamic rather than static view of truth, goodness, and beauty.
Facticity, Being, and Language
In his early lecture courses, Martin Heidegger exhibited an abiding interest in human life. He believed that human life has philosophical import while it is actually being lived; language has philosophical import while it is being spoken. In this book, Scott Campbell traces the development of Heidegger's ideas about factical life through his interest in Greek thought and its concern with Being. He contends that Heidegger's existential concerns about human life and his ontological concerns about the meaning of Being crystallize in the notion of Dasein as the Being of factical human life. Emphasizing the positive aspects of everydayness, Campbell explores the contexts of meaning embedded within life; the intensity of average, everyday life; the temporal immediacy of life in early Christianity; the hermeneutic pursuit of life's self-alienation; factical spatiality; the temporalizing of history within life; the richness of the world; and the facticity of speaking in Plato and Aristotle. He shows how Heidegger presents a way of grasping human life as riddled with deception but also charged with meaning and open to revelation and insight.
The problem on individuation, because of its theological implications, was a particularly controversial topic in university circles in the late thirteenth century, particularly at Paris and Oxford. The Lectura text translated in this book is from the first bachelor lectures in Oxford by John Duns Scotus on theological issues occasioned by Peter Lombard's Sentences. Book Two of Peter's collection of opinions of Fathers of the Church, which served as a university textbook, began with a discussion of angels. Scotus tells us Distinction Three "treats of the personality of the angels" and it was this that prompted him to raise these six questions about the individuation of a material substance.
This volume includes Hegel's most important early theological writings, though not all of the materials collected by Herman Nohl in his definitive Hegels theologische Jugendschriften (Tuebingen, 1907). The most significant omissions are a series of fragments to which Nohl give the general title "National Religion and Christianity" and the essay "Life of Jesus."
Georges Bataille and the Sacrifice of Form
In the 1930s, Georges Bataille proclaimed a ferociously religioussensibility characterized by simultaneous ecstasy and horror. Ecce Monstrum investigates the content and implications of this religious sensibility by examining Bataille's insistent linking of monstrosity and the sacred. Extending and sometimes challenging major interpretations of Bataille by thinkers like Denis Hollier and Rosalind Krauss the book reveals how his writings betray the monstrous marks of the affective and intellectual contradictions he seeks to produce in his readers. Charting a new approach to recent debates concerning Bataille's formulation of the informe (formless), the author demonstrates that the motif of monstrosity is keyed to Bataille's notion of sacrifice--an operation that ruptures the integrality of the individual form. Bataille enacts a monstrousmode of reading and writing in his approaches to other thinkers and artists--a mode that is at once agonistic and intimate. Ecce Monstrum examines this monstrous mode of reading and writing through investigations of Bataille's sacrificialinterpretations of Kojve's Hegel and Friedrich Nietzsche; his contentious relationship with Simone Weil and its implications for his mystical and writing practices; his fraught affiliation with surrealist Andr Breton and his attempt to displace surrealism with hyperchristianity; and his peculiar relations to artist Hans Bellmer, whose work evokes Bataille's religious sensibility.With its wide-ranging analyses, this book offers insights of interest to scholars of religion, philosophers, art historians, and students of French intellectual history and early modernism.
A Catholic and Antitotalitarian Theory of the Body
This first book-length treatment of Thomas Aquinas'stheory of the body presents a Catholic understandingof the body and its implications for social and politicalphilosophy. Making a fundamental contribution toantitotalitarian theory, McAleer argues that a sexual politicsreliant upon Aquinas's theory of the body is better (becauseless violent) than other commonly available theories.He contrasts this theory with those of four other groupsof thinkers: the continental tradition represented by Kant,Schopenhauer, Merleau-Ponty, Nancy, Levinas, and Deleuze;feminism, in the work of Donna Haraway; an alternativeCatholic theory to be found in Karl Rahner; and theRadical Orthodoxyof John Milbank.
Philosophical Endeavors in Religion and Culture
In Encountering the Secular, J. Heath Atchley proposes an alternative to the understanding of the secular as that which opposes the religious, and he turns to American and Continental philosophy to support his critique. Drawing from thinkers as disparate as Ralph Waldo Emerson and Gilles Deleuze, and engaging with contemporary literature and film, Atchley shows how the division of experience (individual, cultural, political) into the distinct realms of the religious and the secular overlooks the subtle ways in which value can emerge. Far from arguing that the religious and the secular are the same, he means instead to suggest that the dogmatic separation between these two realms gets in the way of experiencing an immanent value, a kind of value tied neither to a transcendent reality (e.g., a god or an ideal) nor to a self-centered reality (e.g., pleasure or knowledge).