By Thomas J. J. Altizer
The main death-of-God theologian explores the which means and function of radical theology.
In the decision to Radical Theology, Thomas J. J. Altizer meditates at the nature of radical theology and calls readers to adopt the vocation of radical theology as a fashion of dwelling an absolutely tested existence. In fourteen essays, he explores how the dying of God in modernity and the dissolution of divine authority have freed theology to develop into a style of final mirrored image and inventive inquiry now not certain by way of church sanction or doctrinal strictures.
Revealing a wealth of important types for doing radical theological pondering, Altizer discusses the paintings of philosophers comparable to Hegel, Nietzsche, Heidegger, Marion, Derrida, and Levinas, between others. assets also are present in the paintings of innovative writers, specially Milton, Blake, and Joyce. within the spirit of Joyce’s right here Comes each person, Altizer is confident that theology is for everybody and that everybody has the authority to do theology authentically. An advent through Lissa McCullough and foreword by way of David E. Klemm aid orient the reader to Altizer’s special realizing of the position of theology after the loss of life of God.
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Additional info for The Call to Radical Theology (SUNY Series in Theology and Continental Thought)
Example text
Indeed, this has already decisively occurred, as most clearly manifest in our world by the impossibility of all established theologies to be biblical theologies, or to be biblical theologies incorporating a truly critical understanding of the Bible. This has always been true in all of our neo-orthodoxies, which by necessity phenomenologically suspend all scholarly understanding of the Bible, a bracketing or epochē impelled by a uniquely modern situation, a condition in which there is no possibility of integrating anything that we can know as faith with anything that we can critically understand.
Which must be reversed” (135). The mainstream Christian call to conservatism occurs on two collusive levels of nostalgia, human and divine: that is, nostalgia for established “traditions” and nostalgia for a God who remains immutable ab origine. ’”25 When Augustine prays to his God, “Call us back to yourself. . . 26 But this is a Neoplatonic assumption that the Jesus whom we encounter in the gospels patently did not make in announcing the Kingdom of God. Altizer seeks to reconceive theology on the ontologically “groundless” eschatological ground that was the original ground of Christianity—that is, a movement forward into the Kingdom of God that is at once dawning and not yet.
As recently as 2007, Vattimo indicated that he knew little of Altizer’s work, in John D. Caputo and Gianni Vattimo, After the Death of God, ed. Jeffrey W. Robbins (New York: Columbia University Press, 2007), 91–92. See also Vattimo’s After Christianity, trans. Luca D’Isanto (New York: Columbia University Press, 2002) and Belief, trans. Luca D’Isanto and David Webb (Stanford: Stanford University Press, 1999). A comparative essay by Matthew E. Harris, “Gianni Vattimo and Thomas J. J. Altizer on the Incarnation and the Death of God: A Comparison” (Minerva: An Internet Journal of Philosophy 15 [2011]: 1–19), is in fact focused on Vattimo and weak on Altizer, Introduction xxxiii as the latter’s mature work—nearly a dozen books published since 1970—is unaccountably ignored.