By D. Brockman
Western Christian theology has been gradual to answer the chronic problem of worldwide spiritual range. even though there are a number of amazing exceptions, typically, Christian theology maintains both to disregard or to brush aside the views, texts, practices, and reports of spiritual others as outdoors the limits of the appropriate, not to mention the normative. David R. Brockman breaks new flooring through reading how obstacles among Christianity and non secular others are discursively built in and during theological discourse; how these easy boundary-drawing tactics workout strength; and the way that workout of energy can distort Christian theology itself.
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Extra info for No Longer the Same: Religious Others and the Liberation of Christian Theology (New Approaches to Religion and Power)
It constitutes a community, and its processes of inclusion, marginalization, and exclusion define the boundaries of that community—who is in, who is out. Insofar as Christian theological discourse marginalizes or excludes, it fails to emulate Christ’s own radical shattering of boundaries, social and religious. One might object that since Christian discourse doesn’t concern religious others, they will have no desire to take part in it. Perhaps. Yet even were this the case, Christian processes of marginalization and exclusion still affect Christians.
8 To get a sense of what Rieger has in mind here, consider the rampant spread of global capital and the European/neo-European consumerist lifestyle that accompanies it, remaking the world in its own image and, in so doing, suppressing difference, excluding other ways of life. What has all this to do with theology? Quite a lot, as it turns out. Rieger argues that for the past two centuries, this expansive modern self has also coopted Christian theology. With the advent of the liberal turn of Schleiermacher and his successors, the locus of theological authority shifted decisively to the allegedly universal experience of the self.
A second evental site is the Christian doctrine of divine transcendence, which holds that God and God’s revelation infinitely surpass any merely human reckonings, including those of the Church. Though this doctrine often functions as a warrant for the authority of the particular revelation that the Church proclaims, it also calls Christians not to mistake human understandings of God for divine truth. As we have seen, Badiou claims that truth always exceeds any situation; similarly, Christianity teaches (or should teach) that divine truth always exceeds the historical forms proclaiming that truth.
No Longer the Same: Religious Others and the Liberation of Christian Theology (New Approaches to Religion and Power) by D. Brockman