By Chris Boesel, Catherine Keller
The traditional doctrine of unfavorable theology or apophasis-the try and describe God by means of conversing purely of what can't be acknowledged concerning the divine perfection and goodness-has taken on new lifestyles within the challenge with language and its limits that preoccupies a lot postmodern philosophy, theology, and similar disciplines. How does this mystical culture intersect with the fear with fabric our bodies that's concurrently a spotlight in those parts? This quantity pursues the not going 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 numerous ideological mechanisms-religious, theological, political, economic-that threaten their dignity and fabric health. The participants, a various selection of students in theology, philosophy, heritage, and religious study, reconsider the connection among the concrete culture of unfavorable theology and apophatic discourses largely construed. They extra recreation to hyperlink those to the theological topic of incarnation and extra common problems with embodiment, sexuality, and cosmology. alongside the best way, they interact and install the assets of contextual and liberation theology, post-structuralism, postcolonialism, method concept, and feminism.The outcome not just recasts the character and probabilities of theological discourse yet explores the probabilities of educational dialogue throughout and past disciplines in concrete engagement with the overall healthiness of our bodies, either natural and inorganic. the amount interrogates the advanced capacities of spiritual discourse either to threaten and certainly to attract upon the cloth overall healthiness of production.
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Extra info for Apophatic Bodies: Negative Theology, Incarnation, and Relationality (Transdisciplinary Theological Colloquia)
Might such a connection, a fold linking the body-affirmative theologies (which never claimed to know it all anyway) and the mystical negation (which never stopped knowing its All) enhance the possibility of theology itself, now? Indeed, of an incarnation that matters? Might it strengthen the project of a widened incarnationalism—the development of a theology, even a Christian theology, that would not reduce the boundless diversity of 28 ͉ t h e c l o u d o f t h e i m p o s s i b l e bodies to that One and only Body that matters?
If other impossibilities cloud our horizon now, if an altogether other cosmopolitics beckons, still, the anachronistic possibility of the complicatio has not yet unfolded the gift of its possibility. APORETIC POROSITY What then is the alternative to an aporia? How might an impossibility coincide with the posse ipsum? 76 Passages blocked in the moment of doubt, of defense, clear and open like pores. Bodily and metaphoric, the openings in the skin, the leaf, or the rock through which the world passes, the passages of breath, air, food, mucus, moisture, fold one life into another.
58 That space calls into the cloud the reductionisms of mere bodies in a void, to be exploited, pampered, or ignored. And at the same time it obstructs the inflation of disembodied minds rising to the Eternal. How does the enfolding of the universe in God and the unfolding of God in the universe, cultivate a greater intercreaturely solidarity? Not without quantum leaps of translation. Why bother, wonders a theology of embodiment? Qu’importe? The answer lies 40 ͉ t h e c l o u d o f t h e i m p o s s i b l e in the entangled interrelatedness—at once social, ecological, and cosmological—of all creatures.