By L. L. Welborn
Taubes, Badiou, Agamben, Žižek, Reinhard, and Santner have present in the Apostle Paul's emphasis on neighbor-love a good paradigm for politics. via completely reexamining Pauline eschatology, L. L. Welborn means that neighbor-love is determined by an orientation towards the messianic occasion, which Paul describes because the "now time" and which he imagines as "awakening." Welborn compares the Pauline dialectic of awakening to makes an attempt through Hellenistic philosophers to evoke their contemporaries from ethical lethargy and to the Marxist inspiration of sophistication awareness, emphasizing the apostle's radical spirit and ethical relevance.
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How can the physique and Blood of Christ, with no ever leaving heaven, turn out to be particularly current on eucharistic altars the place the bread and wine nonetheless appear to be? 13th and fourteenth century Christian Aristotelians notion the reply needed to be "transubstantiation. "
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Extra info for Paul's Summons to Messianic Life: Political Theology and the Coming Awakening (Insurrections: Critical Studies in Religion, Politics, and Culture)
C. S. Lewis grasped this issue, with characteristic clarity. Of the laws of nature he writes: They produce no events: they state the pattern to which every event – if only it can be induced to happen – must conform, just as the rules of arithmetic state the pattern to which all transactions with money must conform – if only you can get hold of any money. Thus in one sense the laws of Nature cover the whole field of space and time; in another, what they leave out is precisely the whole real universe – the incessant torrent of actual events which makes up true history.
Dismissing such an agent, Hawking ascribes creative power to physical law; but physical law is not an agent. Hawking is making a classic category mistake by confusing two entirely different kinds of entity: physical law and personal agency. The choice he sets before us is between false alternatives. He has confused two levels of explanation: agency and law. God is an explanation of the universe, but not the same type of explanation as that which is given by physics. Suppose, to make matters clearer, we replace the universe by a jet engine and then are asked to explain it.
Could all of this be just a little too “much ado about nothing”? The situation does not improve when we move on to the logic of the second part of Hawking’s statement: “the universe can and will create itself from nothing”. This assertion is self-contradictory. If we say “X creates Y”, we presuppose the existence of X in the first place in order to bring Y into existence. That is a simple matter of understanding what the words “X creates Y” mean. If, therefore, we say “X creates X”, we imply that we are presupposing the existence of X in order to account for the existence of X.