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A Phenomenology of Christian Life: Glory and Night (Indiana Series in the Philosophy of Religion)

By Felix Ó Murchadha

How does Christian philosophy deal with phenomena on the planet? Felix Ó Murchadha believes that seeing, listening to, or in a different way sensing the area via religion calls for transcendence or pondering via glory and evening (being and meaning). by means of hard a lot of Western metaphysics, Ó Murchadha indicates how phenomenology opens new rules approximately being, and the way philosophers of "the theological flip" have addressed questions of construction, incarnation, resurrection, time, love, and religion. He explores the potential of a phenomenology of Christian lifestyles and argues opposed to any easy separation of philosophy and theology or cause and faith.

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Life—psyche—Jesus is going directly to say in these passages is greater than foodstuff. This extra is an extra no longer on my own of the worldly yet of any energy in the international: “Can any of you, although a lot you are worried, upload one unmarried cubit in your span of lifestyles? ” (Matthew 7:27). Such worldly obstacle is powerless over lifestyles; it can't convey into being that which isn't already in being. on the limits of worldly strength is that that could basically come from somewhere else: “Set your hearts on his [the Father's] country first…. So don't worry approximately the following day; the next day will look after itself” (7:33–34).

In simple terms the human feels disgrace in nakedness, simply the human dresses—places among himself and (his) nature a veil. sixteen This in a feeling is the 1st self-denial, the denial of the self prior to the opposite, the hiding of the self in its corporeal nature. Such modesty is a being with issues in retreating from them. In its costume the individual conceals itself in exhibiting itself: conceals its corporeal self in its fullness from the area within the very act of expressing itself—in its gown up to its actions—to the realm.

2, p. 12. Origen quoting John's first letter on Christ because the actual mild (John 1:9) is going directly to say: “but has not anything in universal with the sunshine of our solar. ” Origen, Contra Celsum, ch. 1, 2, p. 19. 27. this isn't to claim that the Christ occasion is unrepeatable. to the contrary, it really is accurately to assert that it may be recognized in simple terms in its repetition as an occasion. 28. See, respectively, Heidegger, Being and Time, �44; Heidegger, 4 Seminars, p. eighty; Merleau-Ponty, The noticeable and the Invisible; and Levinas, “There is: life with out existents,” pp.

Cf. ibid. , p. 7. a hundred twenty five. Ibid. , p. eleven. 126. Ibid. , p. 17. 127. at the following see my “Glory, Idolatry, Kairos. ” 128. Quoted in Marion, God with out Being, p. 86. 129. Ibid. , p. 88. a hundred thirty. Ibid. , p. ninety three. 131. Ibid. , p. ninety four. 132. Ibid. , p. 17. 133. Ibid. , p. 18. 134. Ibid. , p. 19. a hundred thirty five. Ibid. 136. Ibid. , p. 21. 137. Marion, “The Saturated Phenomenon,” p. 104. 138. Ibid. , p. 112. 139. Ibid. , p. 114. a hundred and forty. Ibid. 141. Ibid. 142. Plato, The Republic, 517a. Quoted in Marion, “The Saturated Phenomenon,” p. one hundred fifteen. 143. we will go back to the transcendentals in bankruptcy 1.

Richard Kearney, from a a little diverse standpoint, exhibits the basic distinction among khora and god within the Christian feel. See his Strangers, Gods and Monsters, pp. 200–208. 21. “There is just one God and that God is all-sufficient” (Leibniz, Monadology, �39, p. 22). within the Theodicy, Leibniz tells us: god is “the substance which contains with it the cause of its life, and which as a result is critical and everlasting” (Leibniz, Theodicy, �7, p. 127). whereas Leibniz's god is that of the self-sufficient, reflected in human shape by way of the Stoic excellent of the apathetic clever guy, the not anything into and out of which the Christian god creates is that which surpasses all being, specifically, love.

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