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By Richard Kearney

Has the passing of the previous God cleared the path for a brand new form of non secular undertaking, a extra accountable strategy to search, sound, and love the issues we name divine? Has the suspension of dogmatic certainties and presumptions opened an area within which we will be able to come upon spiritual ask yourself anew? positioned on the cut up among theism and atheism, we have the chance to reply in deeper, freer how you can issues we can't fathom or prove.

Distinguished thinker Richard Kearney calls this situation ana-theos, or God after God-a second of artistic "not knowing" that indicates a holiday with former sureties and invitations us to forge new meanings from the main historical of wisdoms. Anatheism refers to an inaugural occasion that lies on the middle of each nice faith, a bet among hospitality and hostility to the stranger, the other—the feel of whatever "more." through reading the roots of our personal anatheistic second, Kearney exhibits not just how a go back to God is feasible when you search it but in addition how a extra freeing religion will be born.

Kearney starts off through finding a flip towards sacred secularity in modern philosophy, targeting Maurice Merleau-Ponty and Paul Ricoeur. He then marks "epiphanies" within the modernist masterpieces of James Joyce, Marcel Proust, and Virginia Woolf. Kearney concludes with a dialogue of the position of theism and atheism in clash and peace, confronting the excellence among sacramental and sacrificial trust or the God who offers existence and the God who takes it away. Accepting that we will by no means verify approximately God, he argues, is the single strategy to rediscover a hidden holiness in existence and to reclaim a daily divinity.

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Additional resources for Anatheism: Returning to God After God (Insurrections: Critical Studies in Religion, Politics, and Culture)

Sample text

After the Incarnation comes the life of Jesus himself. Jesus was repeatedly experienced by his disciples as a terrifyingly alien apparition. On Mount Tabor when he was transfigured. On Lake Galilee when he appeared over the stormy waves or on the shores of the same lake when he appeared to his apostles after his death. ” Each time Christ turns their terror into communion—preparing fish for them on the lakeshore, breaking bread for them at the inn of Emmaus. The famous Emmaus scene of epiphanic love flaring up in the darkness of suspicion is graphically evoked in Rembrandt’s series of portraits, most poignantly the Emmaus painting of 1628 where Jesus’s black silhouette is offset against the light of epiphany, a light that counters the fear of the disciples recoiling from the irruption of divinity (as Jesus breaks bread).

She is alone in her shuttered room. She is reading. The day is cool. In the air a fragrance of lilies. She is perhaps half thinking of her betrothed, Joseph, as she reads the Songs of Songs or the story of Rachel meeting Jacob at the well or the story of Sarah being with child. ) She hears a flutter of wings, puts down her book, half closes her eyes, listens. 2. The Annunciation, by Sandro Botticelli, 1489–1490 { 23 } PRELUDE Suddenly, out of nowhere, someone appears. He is terrifying, and Mary is full of fear.

29 } PRELUDE But, if the Benedictine legacy informed one Christian attitude to the stranger, the Crusades and Inquisitions informed another. The choice for Christians is as contemporary as it is historical. THE ISLAMIC WAGER Recall the primary scene of Islam: A respected businessman called Muhammad Ibn Abdullah retires to a cave on the summit of Mount Hira. It is the month of Ramadan, 610 ce. Here, as was his annual wont, Muhammad sets to praying, fasting, and providing alms to the poor and outcast members of Meccan society who visited him.

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