By Felix Ó Murchadha

How does Christian philosophy handle phenomena on this planet? Felix Ó Murchadha believes that seeing, listening to, or differently sensing the area via religion calls for transcendence or pondering via glory and evening (being and meaning). through not easy a lot of Western metaphysics, Ó Murchadha indicates how phenomenology opens new rules approximately being, and the way philosophers of "the theological turn" have addressed questions of production, incarnation, resurrection, time, love, and religion. He explores the potential for a phenomenology of Christian lifestyles and argues opposed to any basic separation of philosophy and theology or cause and religion.

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Extra resources for A Phenomenology of Christian Life: Glory and Night (Indiana Series in the Philosophy of Religion)

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47 Certainly Heidegger does understand the other ontologically. But he does not confine the understanding of the other to ontology. 48 The point of rupture is not that of the other or of ethics, but rather the manner of appearance of transcendence. Heidegger understands transcendence strictly in terms of immanence: transcendence is always transcendence in the world; Levinas understands transcendence as an interruption of the world. World and Worldlessness after Heidegger It is important to distinguish Levinas’s attempt to think transcendence in the world from Heidegger’s accounts of the holy and the divine.

For Henry, central to this distinction is a difference in glories. ” The Christianity and Philosophy | 25 glory of the Father and the glory of the Son consist in their reciprocal relation in which Father and Son reveal themselves in the other. This glory is one of Life, of Life’s self-revelation. To illustrate this point, Henry quotes “Christ’s final prayer”: “I have brought you glory on earth by completing the work you gave me to do. 107 But this passage does not so much speak the language of dichotomy as of harmonious tension: the glory which the Son had before the world began can be brought to earth through the completion of work (ergon teleiosas), which is itself worldly: “I say these things in the world to share my joy with them to the full” (John 17:13, my emphasis).

In this respect Heidegger remains Platonic. There is a worldlessness in Heidegger, but it is the worldlessness of the world itself. ” For Heidegger the phenomenology of the inapparent is in the end a phenomenology of world. 44 Heidegger takes up the Pauline injunction as an injunction to releasement from entities in the world. This is a theme which we find in Heidegger from his early to late writings and is explicit in the phenomenology of the inapparent. To live in the world as if not of the world is for Heidegger to live precisely in relation Christianity and Philosophy | 15 to the world as the event of worldliness: what happens in the world in that case can be set aside; responsibility consists in listening to the worlding of the world in and through that which happens in the world.

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