By Chris Boesel, Catherine Keller
The traditional doctrine of unfavorable theology or apophasis-the try and describe God through talking in basic terms of what can't be acknowledged in regards to the divine perfection and goodness-has taken on new lifestyles within the obstacle with language and its limits that preoccupies a lot postmodern philosophy, theology, and comparable disciplines. How does this mystical culture intersect with the fear with fabric our bodies that's at the same time a spotlight in those parts? This quantity pursues the not likely conjunction of apophasis and the physique, now not for the cachet of the slicing edgebut fairly out of a moral ardour for the integrity of all creaturely our bodies as they're caughtup in a variety of ideological mechanisms-religious, theological, political, economic-that threaten their dignity and fabric healthiness. The members, a various number of students in theology, philosophy, heritage, and religious study, reconsider the connection among the concrete culture of detrimental theology and apophatic discourses broadly construed. They extra exercise to hyperlink those to the theological subject matter of incarnation and extra basic problems with embodiment, sexuality, and cosmology. alongside the best way, they have interaction and installation the assets of contextual and liberation theology, post-structuralism, postcolonialism, procedure concept, and feminism.The consequence not just recasts the character and chances of theological discourse yet explores the chances of educational dialogue throughout and past disciplines in concrete engagement with the overall healthiness of our bodies, either natural and inorganic. the quantity interrogates the complicated capacities of spiritual discourse either to threaten and definitely to attract upon the cloth health and wellbeing of production.
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Additional resources for Apophatic Bodies: Negative Theology, Incarnation, and Relationality (Transdisciplinary Theological Colloquia)
Indeed the semantic force field linking mystical apophasis to a deconstructive demystification is considerably stronger than any intra-Christian fold between feminism and the male mystics. The thrusting of the ‘‘she’’ as both subject and object of theology—quite apart from the subsequent deconstructions of subjects and their objects—into the discourse of God stimulates an unavoidable bodily difference, if not dismay. Nonetheless the power of Elizabeth Johnson’s She Who Is springs from its feminist recourse to the negative tradition.
Otherwise God would be an aggregate. The slippage of language toward pantheism is, it seems, ironically necessitated by the dual orthodox convention of God’s noncomposite and infinite nature! Only by failing to think these attributes together does classical Christianity maintain its dualism of creator and creation. In other words, the apophatic proximity to heresy may be described as an effect of orthodox logic pushed to its own limit. Unity can no longer be opposed to plurality, if it is the divine one; nor by the same logic can the creator be disentangled from the creation.
Explicating the ethical concern for the well-being of women’s bodies, Sigridur Gudmarsdottir engages the differing voices of feminist theology with regard to the apophatic tradition. She cites Beverly Lanzetta’s attempt to retrieve the mystical for feminist theology in response to the wariness of feminists toward negative theology’s seeming uninterest in the body. While Gudmarsdottir believes Lanzetta’s reading of the mystical tradition brings a needed resource to feminist theology that others have missed, she suggests that Irigaray might function as a supplemental corrective to her helpful but limited project, especially with regard to issues of embodiment.