Scriptural Reasoning (SR) is a practice of philosophic theology that is offered as a rationally warranted albeit fallible response to the inadequacies of modern liberal and anti-liberal theologies whether they are adopted as academic projects or as dimensions of lived religious practice. In terms of everyday religious practice in the West today, SR may be characterized as an effort, at once, to help protect Abrahamic folk traditions (that is, of Christianity, Judaism, and Islam) from the cultural and theological effects of (...) residual western colonialism and to help protect religiously pluralist societies in the West from reactionary, anti-modern movements within these traditions. In the terms of recent academic discourse in theology, SR may be characterized as pragmatic, postliberal, scriptural, and inter-Abrahamic. SR may be labeled “pragmatic,” because it employs philosophic reasoning only to identify problems in its practitioners’ communities of everyday practice and in the institutions that are expected to repair them. SR may be labeled “postliberal,” because it emerges as a response to problems in the projects of modern, liberal theology, in particular this theology’s inadequate attention to problems in everyday practice. At the same time, SR is equally critical of anti-liberal theologies, or those that, rejecting the autonomy of human reason, argue for the opposite: grounding all projects of reasoning on a practice of “Christian reasoning” per se (or, comparably, of other confession-grounded reasonings). (shrink)

Gratitude is often perceived from the perspective of economic reciprocity, i.e., from the simple logic of quid pro quo. It is for this reason that Marcel Mauss ignores the topic of gratitude in his famous work on gift-giving, and that Seneca believes that gratitude is something which is given in return: ‘for the benefit that is accomplished by an act has been repaid by our gratitude if we give it friendly welcome’. In this paper I will demonstrate that gratitude is (...) not something that is given in return or a cancelation of debt. Instead, I will argue for the claim that gratitude is the recognition of that which cannot be returned, which leads, in ideal cases, to a sense of responsibility for the other. (shrink)

This paper argues that Jacques Derrida and Meister Eckhart both construe love as a gift that is entirely free of economic exchange, and both conclude on this basis that love cannot be grasped or identified. In my reading, Eckhart and Derrida do not rule out consideration of one’s own well-being, but their accounts do entail that calculated self-protection is external to love. For this reason, they suggest, lovers should not expect to balance love against a prudential restraint: although both demands (...) are indelible, they function at different levels. A gift of this sort is ineluctably dangerous, but Derrida and Eckhart suggest that unsettling darkness must be endured in order to preserve the possibility of love. (shrink)

The purpose of this paper is to establish a proper context for reading Jacques Derrida’s The Gift of Death, which, I contend, can only be understood fully against the backdrop of “Violence and Metaphysics.” The later work cannot be fully understood unless the reader appreciates the fact that Derrida returns to “a certain Abraham” not only in the name of Kierkegaard but also in the name of Levinas himself. The hypothesis of the reading that follows therefore would be that Derrida (...) writes The Gift of Death not as an attempt to re-present Kierkegaard’s Abraham either rightly or wrongly but as an effort to do with Kierkegaard’s Abraham what is possible with his thought in a broadly Levinasian/derridean framework. That the reading he provides of the Abraham story would not be recognizable to Kierkegaard is not the principal point of Derrida’s effort; his aim is to demonstrate that Levinas should not have been so hasty to dismiss Kierkegaard but could have recovered his interpretation of Abraham for purposes that Derrida and Levinas both share. (shrink)

In 1979, on the thirty-ninth anniversary of the closing of the Franco-Spanish border at Port Bou and one day before the anniversary of the suicide of Walter Benjamin, Jacob Taubes and Carl Schmitt opened the Bible in the Sauerland. The two men sat down in Plettenburg to read St. Paul's Epistle to the Romans, chapters 9-11. As if in memory of Benjamin, they spoke “under a priestly seal”: Schmitt, the most important state law theorist of the twentieth century, a Roman (...) Catholic and sometime member of the Nazi Party; Taubes, a Jewish philosopher of a Messianic and oddly left-wing disposition.…. (shrink)

In this paper I argue that one of the most important impulses that structure Hegel's account of religion is the need to show gratitude for the gift of creation. Beginning with the “Love“ fragment and 1805-6 Realphilosophie , I first explore what it means to see God's relationship to spirit as one of externalization or divestment ( Entäusserung ). Then, relying on the Berlin Lectures on the Philosophy of Religion, I argue that Hegel takes Christianity to be the Consummate Religion (...) because it not only offers its own divestment to match God's, but actually takes itself to participate in God's own divestment. This leads to a discussion of revealed religion in the Phenomenology , which, in contrast to simpler forms of religion such as the worship of luminous being ( Lichtwesen ), is able to conceive of a divine generativity in which spirit actively participates. I conclude by identifying two political implications of the centrality of divestment in Hegel's account. First, it means that, since Hegel takes Christianity to be unique in its representation of divine divestment, he cannot be a simple pluralist on religious truth. Second, Hegel's emphasis on divestment in his various accounts of religion helps set up his critique of sovereignty from the standpoint of philosophy or absolute knowing. While religion still clings to a vision of humanity as sovereign over nature, its origin in gratitude for creation proves to be incompatible with this vision. (shrink)

This article examines John Milbank's deconstruction of secular social theory, and the counter master narrative that he proposes. Milbank depicts secular social theory as based on an ontology of 'violence'. Instead, he proposes a participatory Christian master narrative based on an ontology of peace. Two questions are posed in this article. First, is Milbank's description of secular thought as undergirded by an ontology of violence valid? Second, does the Christian counter narrative that he proposes provide an adequate and viable social (...) theory? After explicating Milbank's analysis of secular social theory and his alternative of an ontology of peace, the article comes to the conclusion that Milbank's analysis of secular theory is seriously flawed because of the very comprehensive and universal content that he gives to the term 'violence'. His alternative social theory is also not viable because of the ecclesiocentric nature of his model. It is argued that Milbank's alternative narrative displays contradictions and does not escape theocratic, relativist and 'violent' elements. (shrink)

Love and money, according to the intuitive logic of Christian political theology, stand in opposition to each other. Where economic relations obtain, relations of love are understood to be absent or distorted. The opposition between the two has led social theorists and political theologians—including John Milbank, Kathryn Tanner, and Daniel M. Bell—to understand Christian love as a reservoir of opposition to the politics of contemporary financialized capital. This opposition, however, ignores the complex interrelationship that has characterized Christian thought about love (...) and money. Love and money—and their apparent competitive relationship—have been understood throughout the history of Christian thought on the basis of a relationship both maintain to the notion of indebtedness. This paper argues that any apparent tension between Christian theological caritas and oikonomia must to be contextualized in terms of a shared relationship between both of these concepts and the organization and administration of relations of debt and obligation. (shrink)

In the clinical practice of palliative medicine, recommended communication models fail to approximate the truth of suffering associated with an impending death. I provide evidence from patients' stories and empiric research alike to support this observation. Rather than attributing this deficiency to inadequate training or communication skills, I examine the epistemological premises of the biomedical language governing the patient-physician communication. I demonstrate that the contemporary biomedicine faces a fundamental aporetic occlusion in attempting to examine death. This review asserts that the (...) occlusion defines, rather than simply complicating, palliative care. Given the defining place of aporia in the care for the dying, I suggest that this finding shape the clinicians' responses to the needs of patients in clinical care and in designing palliative research. Lastly, I briefly signal that a genuinely apophatic voice construing the occlusion as a mystery rather than an aporia may be superior to the present communication and empathy models. (shrink)

Do secular sciences provide theology with a neutral description of reality, as raw material for theology to reflect upon? Or, on the other side, can theology be considered a full‐blown social theory? What would a ‘supernatural sociology’ imply and look like? This essay addresses these questions following the insights of John Milbank. This British theologian has challenged mainline modern assumptions with his ‘radical orthodoxy’ project, stirring a fruitful debate not exempt from polemical exchanges. This essay offers a presentation of Milbank's (...) position, followed by a detailed and critical analysis of his views. The author then offers a theological framework within which to reconceive Milbank's proposal, extending some of his own claims regarding Karl Barth, Henri de Lubac, and Clodovis Boff. Finally this essay explores the possibilities, the scope, and some examples of what a ‘supernatural sociology’ might look like. (shrink)