By Cassandra Falke
Dealing with the historic and thematic intersections of Christianity and demanding conception, this assortment brings jointly a variety of expert students within the region. development on contemporary discourses in theology in addition to their wisdom of hermeneutic and demanding traditions, they research significant issues in modern serious idea.
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Extra info for Intersections in Christianity and Critical Theory
Sample text
In 1678 a French Oratorian, Richard Simon, published what he called a Critical History of the Old Testament. Its purpose was specifically anti-Protestant: to destabilize and subvert the belief that Scripture alone was necessary for salvation. By applying the scholarly techniques then being developed in the study of classical texts, Simon set out to show that so far from being directly dictated by the Holy Spirit, biblical writings had origins no less human, complex, and variable than the classics, and that only with the guidance of the Catholic Church could a reader grasp their real meaning.
86). The reader must overcome the I-It relationship to text that critics propound and, rather, assume an I-Thou stance toward the text. Critics Edith Wyschogrod and Emmanuel Lévinas describe this encounter as one with the ‘face’ of the text. Wyschogrod compares the appropriate stance of a reader to that of a saint in her book Saints and Postmodernism: Revisioning Moral Philosophy. For Wyschogrod, as summarized by Wesley A. Kort ‘the face of the other is the point of exit that lures the saint out of cultural conventions, institutional limits, social abstractions into postures, relations, and actions that have moral power’ (1996, p.
Now ‘reduction’ neither began with Husserl nor has it remained the same after him: Heidegger and Merleau-Ponty, Derrida and Marion, have all modified it to a greater or a lesser extent, and these modifications are certainly of sharp interest to anyone intent on reading literature. Yet it is also instructive, for literary criticism as well as for theology, to return to the first formulations of reduction, which took place in a quite different context than the post-Kantian philosophy of Husserl. They first appear in Hugh of St Victor, especially in his commentary on the Celestial Hierarchy of Pseudo-Dionysius the Areopagite, who, after St Gregory of Nyssa, is the person we look to for a classical account of Christian apophaticism.