A GIFT TO THEOLOGY? JEAN‐LUC MARION'S ‘SATURATED PHENOMENON’ IN CHRISTOLOGICAL PERSPECTIVE

Jean‐Luc Marion has recently established himself as one of the most important and theologically fertile thinkers within the phenomenological tradition. With his study of ‘the gift’ and ‘the saturated phenomenon’, Marion presents a challenge to theology to rethink revelation in its surprising givenness, as exceeding the boundaries often set up in advance by metaphysics and a priori anthropological foundations. This paper examines Marion's mature thought, particularly within the perspective of Christology. The paper argues that Marion's phenomenological style of reflection, as adapted to theology, is deeply contemplative and markedly Johannine in sensibility. As a strategy for theology, the phenomenological style gives to it important incentives and skills for reading off God's self‐revelation in Christ in its surprising and counter‐intuitive beauty. Marion's challenge/gift to theology is, however, in need of a balancing emphasis, one that appears too infrequently in his work: the ethical‐prophetic dimension of the Christ event. In view of keeping both the mystical and prophetic poles of theology closely linked, the paper argues that just as beauty is a key category for saturated phenomena, so too is the reality of suffering and evil. However, whereas beauty invites a humble receptivity to and contemplative enjoyment of the gift, the inscrutable reality of suffering and evil, which so often exceeds comprehension, touches off a critical and practical response. In broadening the study of saturated phenomena to include the refractory character of experience, especially that which threatens humanity, Marion's valuable contributions to theology require a complementary emphasis from those narrative‐practical Christologies that highlight the prophetic aspects of the tradition.     

IN (THE) PLACE OF THE SELF: A CRITICAL STUDY OF JEAN‐LUC MARION'S “AU LIEU DE SOI. L'APPROCHE DE SAINT AUGUSTIN”1

This review article discusses Jean‐Luc Marion's latest book Au lieu de soi. L'approche de Saint‐Augustin, in which Marion lets the theology and phenomenology of givenness interact with Augustine's ?uvre. The article provides an extensive summary of Marion's book and offers a critical analysis by linking Au lieu de soi to Marion's earlier work. Apart from this, this review hopes to open some parallels with the work of Emmanuel Levinas and Jean‐Yves Lacoste if only to show how easily a certain strand of Augustinianism blends with contemporary thought.     

THE IMPORTANCE OF OVERCOMING METAPHYSICS FOR THE LIFE OF FAITH

This essay proceeds, first, with an analysis of the theme of overcoming metaphysics in Kant and Heidegger to see just what it is that needs overcoming and how this might be of service to the life of biblical, ecclesial faith. This is followed by an account of how Jean‐Luc Marion sees the right kind of phenomenology as performing this task and of John Milbank's counterclaim that “only theology overcomes metaphysics”. Marion's position is then defended as a genuine, if partial overcoming that needs theology for its completion. Finally, a brief account is offered of the authentically metaphysical dimension of theology.     

ONTOTHEOLOGICAL TURNINGS? MARION,LACOSTE AND LEVINAS ON THE DECENTRING OF MODERN SUBJECTIVITY

In this article, Schrijvers examines the decentering of the modern subject at issue in the thought of Emmanuel Levinas, Jean‐Luc Marion, and Jean‐Yves Lacoste from the perspective of ontotheology. Schrijvers contends that in both Marion's and Lacoste's phenomenology an unexpected return to the subject‐object distinction occurs, and asks whether a simple reversal of the subject‐object distinction suffices to break out of the ontotheological scheme. In a second move, Levinas’ account of a “relation without relation” is developed as a solution to the problem perceived in the works of Marion and Lacoste. Via a critique of Levinas, Schrijvers suggests that what is at stake in reversing the subject‐object distinction entails less an “overcoming” of ontotheology and more a matter of comporting oneself towards it in an appropriate way.     

‘With Him in Heavenly Realms’: Lombard and Calvin on Merit and the Exaltation of Christ

Peter Lombard argued that Christ merited his own exaltation. Since all humans attain their end by merit, and since Christ was true man, it follows that Christ merited exaltation for himself. Calvin repeatedly rejects this idea, arguing that Lombard obscures the fully benevolent character of Christ's mission because he abstracts Christ's humanity from his divinity. Calvin's polemic against Lombard leverages his anti‐Pelagian critique against medieval theologies of merit that reduce Christ's capacity as a representative and restrict the church's full participation in Christ's atonement. Instead, Calvin attempts to establish the substitutionary character of Christ's work by rooting Christ's merits in more strictly christological grounds.     

Democratic pluralism and majority rule

Abstract

I argue that Metz’s undertaking, in seeking a ‘comprehensive basic norm’ to underpin African ethics, is similar to Hans Kelsen’s postulation of the Grundnorm in his Pure Theory of Law. But African ethics does not need to be underpinned by an approach such as Kelsen’s. In my view, Metz’s preference for seeking to develop a Grundnorm rests upon a failure to attend carefully to the distinctness of African ethical thinking from Western ethical thinking. This failure is manifest in a spurious distinction (on which Metz relies) between ‘moral anthropology’ / ‘cultural studies’ and ‘normative theory’. It is also manifest in Metz’s failure to attend carefully to the work of Wiredu and Bujo, both of whom present systematic, critical analyses of African ethical thinking while implicitly rejecting the quest for a Grund norm as being unAfrican.     

Actualism and Incarnation: The High Christology of Friedrich Schleiermacher

Abstract: Defining Schleiermacher's Christology simply as ‘low’ is inadequate, and based on a neglect of the crucial role that actualism plays in his theology. However, accounts that see his Christology as so high as to be docetic are equally unhappy. This article shows that there is a different way to read Schleiermacher's theology, one that avoids both views. By looking at how Schleiermacher's Christology proceeds in both ‘vertical’ and ‘horizontal’ directions, it shows that through correctly understanding Schleiermacher's actualism we are able to see that, for Schleiermacher, Christ is the one who reproduces God's pure act of love through his own God‐consciousness. Christ, then, exists as pure activity and so, for Schleiermacher, is God incarnate. The article then addresses two common objections to Schleiermacher's Christology: that Schleiermacher's Christ is not fully human; and that, if Christ is pure act, what of the passion? The piece closes with an account of the relationship of Christology and Trinity.     

Neither Hypocrisy Nor Replication: A Protestant Account of Imitating Christ as Moral Exemplar

In this article a Protestant view of the imitation of Christ is offered as part of participation in Christ and as taking place in ordinary life (Luther, Calvin). Imitating Christ as moral exemplar does not mean copying him, as a human effort to emulate a high moral ideal, but loving the neighbour as he did in the particularities of one's own life. It is a striving rooted in Christ's lowliness, which makes imitation an achievable though demanding ethical requirement for each individual (Kierkegaard, Bonhoeffer). Imitation is a ‘putting on Christ’ that is neither a hypocritical pretending nor a pretentious replication but a striving to re‐present Christ in an authentic Christian existence.     

REMEMBERING HOW AND WHAT I THINK: A Response to the JRE Articles on Hauerwas

In this essay Stanley Hauerwas reflects on his life's work by responding to the critical contributions found in the essays of this volume. Rather than trying to defend a “position,” Hauerwas takes this opportunity to offer further insight into how he sees his work to be driven by theology, insofar as his ethical reflection cannot be extricated from Christological considerations. It is this Christological center that allows him to avoid making a false separation between the person and work of Jesus Christ. For Hauerwas, only in maintaining its Christological center can Christian “ethics” be understood in continuity with the practices of the church, including the practice of Christian speech. Without this continuity, “ethics” fails to be theological.     

Traces of Reduction: Marion and Heidegger on the Phenomenon of Religion

In his work, Being Given, Jean‐Luc Marion calls for a phenomenological investigation of the givenness (donation) of the phenomenon. As a phenomenologist of religion, Marion aims to give a philosophical account of the possibility of revelation, something which by definition is unconditionally given. In Being Given, he contends that his phenomenological reduction to unconditional givenness (in the figure of the saturated phenomenon) can account for religious phenomena in a way that respects the subject matter, all the while remaining philosophically neutral. In this paper I argue that Marion's aim to maintain strict philosophical neutrality interferes with his attempt to respect the subject matter of his own investigation, i.e., the givenness of revelation, since revelation is recognizably given, even as possibility, only in the non‐neutral context of an interpretive tradition. I establish the latter claim with recourse to Heidegger's early hermeneutic sketches of ‘primordial Christian religiosity.’ In turn, I call for a phenomenological Destruktion of Marion's work in order to release its potential as a non‐neutral investigation of a distinctively Catholic religiosity.     

On the Vicarious Humanity of Christ

In the recent literature there has been a spate of essays, articles and books discussing the question of whether Christ had a ‘fallen’ human nature. This article offers a new argument for the conclusion that Christ had a fallen but not sinful human nature that was ‘healed’ of its fallenness at the moment of assumption by the Word – what we shall call, the vicarious humanity of Christ view. This account concedes to the defender of Christ's ‘fallen’ humanity that his human nature is generated in a fallen state (and immediately cleansed of fallenness in the act of assumption). And it concedes to the defender of Christ's sinlessness the claim that Christ is without sin from the first moment of incarnation. This represents an important via media in the contemporary debate about this vexed christological topic.     

‘THEY KNOW HIM BY HIS VOICE’: NEWMAN ON THE IMAGINATION,CHRISTOLOGY, AND THE THEOLOGY OF RELIGIONS

Newman's gift to Catholic theology is the gift of ‘wisdom’: an ability to discern the shape of the whole, not by way of ‘generalized laws or metaphysical conjectures’ but through the ‘concrete’ and ‘living’ soil of the religious imagination. Newman's elemental trust in the religious sensibilities of non‐Christians and the revelatory roots of ‘natural religion’ proceeds from his view of the religious imagination as the experiential, pre‐verbal, and pre‐conceptual realm of contact between God and human persons always and everywhere. Above all Newman recognizes the salvific character of a life of personal holiness. In this respect the life of Christ exemplifies continuity and not radical interruption with countless human beings outside our usual ken who quietly lead lives of sacramental holiness. Bringing Newman into dialogue with contemporary theologians such as Jacques Dupuis, Roger Haight, Terrence Merrigan, and Thomas Merton, the author proposes four lessons for a theology of religions cast ‘under the light of Wisdom’.     

A POSITIVE PHENOMENOLOGY: THE STRUCTURE OF MAURICE BLONDEL'S EARLY PHILOSOPHY

Given recent developments in Franco‐German phenomenology with its so‐called ‘theological turn’, there has been a concomitant renewal of interest in Maurice Blondel's thought. In this paper I consider the phenomenological structure of Blondel's early philosophy. Blondel defended and published his controversial thesis in 1893 and with this work presented a highly original phenomenology that was deeply indebted to the positive tradition and yet went beyond this same tradition to include even religious practice as part of its inquiry. Keen to engage the rationalist philosophers of the French academy, Blondel proposed a phenomenological project that was geared to engage the critical spirit of an age that was already deemed to be post‐metaphysical. It is in clarifying the manner in which Blondel conceives such a positive phenomenology that I indicate how his thought may contribute to contemporary debates in the phenomenology of religion.     

Two Forms of Catholic Apocalyptic Theology

While the emergence and development of apocalyptic forms of theology in Catholicism have been inhibited by particular theological styles as well as the powerful presence of the institutional church, it is the case that from the second half of the twentieth century on Catholicism has seen a number of forms of apocalyptic theology being well received. The two most influential forms have been provided by Johann Baptist Metz and Hans Urs von Balthasar. In this article I bring these two very different forms of apocalyptic into critical conversation with a view to coming to some provisional judgement regarding relative theological adequacy. The crucial issue is whether in the apocalyptic figurations of Metz and Balthasar the church is faithfully represented or undercut. I determine that Balthasar elaborates an apocalyptic form of theology in which the institutional church represents Christ and that Metz fundamentally undercuts the church. Still, the judgement of ‘Catholic’ adequacy or inadequacy is not solely based on the articulation of different views of the church largely because in neither case is the view of the church absolutely free standing. Not only is the conception of the church connected with other conceptions, for example, a view of God, Christ, community and person, but it is also influenced by how one interprets the Bible, understands tradition and engages philosophy. If apocalyptic and the church connect (Balthasar) or fail to connect (Metz), this will be in part due to very different decisions regarding these three features.     

Love from Afar: Distance,Intimacy and the Theology of Love

Proceeding from Jean‐Luc Marion's The Erotic Phenomenon, this article discusses how the Christian concept of love can manifest intimacy. While most theological concepts of love spell out the requirement of distance, they do not pay sufficient attention to the intimate variants of love. The article argues that a full‐fledged theological account should make room for love's different economic and donative variants, as well as for love's advance from ‘distance’ to ‘visibility’ and, finally, ‘intimacy’. Concrete examples of intimate love include mystical union, transforming hospitality, fidelity and love that is as strong as death.     

THINKING THROUGH KIERKEGAARD'S ANTI-CLIMACUS: ART, IMAGINATION, AND IMITATION

What place do imagination and art have in Christian existence? This paper examines this question through the writings of Kierkegaard's pseudonym Anti‐Climacus: The Sickness Unto Death and Practice in Christianity. I focus on the latter work in particular because it best illustrates the importance of imagination in following after (Efterfølgelse) Christ in imitation, which Anti‐Climacus presents as the proper task of faithful Christian existence. After outlining both his critique and his affirmation of the imagination, I then consider what role the notion of ‘Christian art’ might play in his account of the imitation of Christ. Anti‐Climacus gives a severe critique of Christian art, insofar as it disposes the viewer to detached observation and admiration – rather than imitation – of Christ. However, an earlier passage in the same text gives a provocative yet cryptic indication of the sort of art that would not succumb to this danger. Taking a cue from the phenomenology of Jean‐Luc Marion, I draw out this suggestion and argue for the important role that visual art can play in imitating Christ. The final section illustrates this point briefly with three paintings: Matthias Grünewald's Crucifixion, Hans Holbein's The Body of the Dead Christ in the Tomb, and Albrecht Dürer's Self‐Portrait (1500).     

GIRARD AND THE SPACES OF APOCALYPTIC

This article examines the apocalyptic turn evident in René Girard's Battling to the End (2009), which puts an exclamation point on what has been an increasing tendency in Girard's thought. Its general aim is to describe Girard's particular form of biblical apocalyptic. Toward that end, (a) it unfolds Girard's arguments against other apocalyptic contenders, including Hegel and Heidegger; (b) it opens up a space of conversation with other forms of apocalyptic thought (e.g. Johann Baptist Metz and, more controversially, Emmanuel Levinas); and (c) in and through Girard's affirmation of Benedict XVI, raises the question of whether there is a structural symmetry between their thought, and whether both articulate a form of Augustinian apocalyptic.     

THE RECEPTION OF DIONYSIUS IN TWENTIETH‐CENTURY EASTERN ORTHODOXY

This essay surveys diverse interpretations of the CD by twentieth‐century Eastern Orthodox theologians. This essay argues that the evaluation of Dionysius' contribution crucially depends upon the master narrative within which the CD is considered. For example, for Vladimir Lossky, Dionysius' apophaticism was the “dogmatic ground” of Byzantine mystical theology, whereas according to John Meyendorff, Dionysius' theology was in need of a “Christological corrective” later provided in the theologies of Maximus the Confessor and Gregory Palamas. The points of contact and contrast between Dionysian mystical theology and Russian sophiology are also discussed. Finally, this essay argues that modern Orthodox readings of the CD are characterized by a profound irony: while they are in various degrees indebted to the Western intellectual tradition (as, for example, Christos Yannaras is to Heidegger), Orthodox theologians often use Dionysius to forge an anti‐Western Orthodox theological identity.     

Beyond the Apophatic Circle: Rethinking the Debate Between Jean-Luc Marion and Jacques Derrida

This study offers a new perspective on the much-discussed debate between French phenomenologist Jean-Luc Marion and postructuralist theorist Jacques Derrida on the question of ‘negative theology’ and the Christian mystical tradition. It argues that Marion's critique of Derrida betrays a fundamental misunderstanding, specifically, that it fails to recognise that Derrida is not interested in negative theology qua theology, but rather as a discursive practice with certain resources for the performative ‘unsaying’ of logocentric systems. It continues to show that Derrida's principal object is not the God of apophatic theology, but the broader, juridico-political implications of all ‘transcendental signifieds’. Finally, it suggests that Marion's oversight of these facts in his defence of the apophatic tradition unwittingly legitimates Derrida's critique, to the extent that it insulates the Christian tradition from external criticism, and thereby limits the responsiveness of that tradition to the demands of justice.