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). by way of demanding a lot of Western metaphysics, Ó Murchadha indicates how phenomenology opens new principles approximately being, and the way philosophers of "the theological turn" have addressed questions of construction, incarnation, resurrection, time, love, and religion. He explores the potential of a phenomenology of Christian lifestyles and argues opposed to any easy separation of philosophy and theology or cause and religion.
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Additional resources for A Phenomenology of Christian Life: Glory and Night (Indiana Series in the Philosophy of Religion)
Levinas’s concern is not so much with ethics as with transcendence. As such it concerns the problem of god most profoundly; indeed it can be said to begin and end with that problem—namely, how can that which is not of the world be given philosophical if not phenomenological articulation? This problem leads him to the question of glory. The issue here is the possibility of worldlessness. Heidegger guards phenomenology from the worldless: the inapparent is itself constitutive of world. But Levinas, in opening philosophy up to the worldless, does so by accepting 18 | Introduction Heidegger’s immanentist understanding of world.
Henry responds to this potential contradiction by reference to key passages in John’s Gospel and First Letter. The first is from John’s prologue: “The word became flesh and made his dwelling among us. We have seen his glory” (John 1:14). 24 | Introduction Glory means here the same thing as truth or revelation, Henry tells us. ”100 But this glory cannot be seen in the world. The invisible can only be made known within the invisible. ”101 Henry is certainly correct that this is a situation “constantly reproduced in the Gospels,” but in what sense can Christ reveal himself if constitutive of that appearance is not also, indeed at once, his visible appearance?
Believing, he says, is a substitution of one mode of manifestation for another, but what in that worldly mode of manifestation ‘motivates’ such a substitution? There must be in the visible some trace of the invisible, to lead beyond it. Life reveals itself in the Word, for Henry. But this notion simply displaces the problem, because the language of this Word is not the phenomenal language of the world, but rather a language of life. The problem still remains: what motivates this movement from world to life?