Radical Theology Through the Eyes of Others: Rollins, Caputo

Paradise (pa.ruh.diz).

1. A place where everything is exactly as you want it.

2. Another definition for idolatry.

- R.E. Slater

Pyro-Theology Would Burn up the Idolatries in our Lives.

But it would also reimage the Living God in our Lives

- R.E. Slater

The Idolatry of God - Peter Rollins

Quotes by Peter Rollins, The Idolatry of God

https://www.goodreads.com/work/quotes/19112659-the-idolatry-of-god-breaking-our-addiction-to-certainty-and-satisfactio

• “There is a deep sense in which we are all ghost towns. We are all haunted by the memory of those we love, those with whom we feel we have unfinished business. While they may no longer be with us, a faint aroma of their presence remains, a presence that haunts us until we make our peace with them and let them go. The problem, however, is that we tend to spend a great deal of energy in attempting to avoid the truth. We construct an image of ourselves that seeks to shield us from a confrontation with our ghosts. Hence we often encounter them only late at night, in the corridors of our dreams.”

• “Love is the crazy, mad, and perhaps ridiculous gesture of saying yes to life, of seeing it as worthy of our embrace and even worthy of our total sacrifice.”

• “Here God is not approached as an object that we must love, but as a mystery present in the very act of love itself.”

• “Our real beliefs are generally not to be found at the level of ego.”

• “This book is about a salvation that takes place within our unknowing and dissatisfaction,”

• “What we see taking place in the church today is the reduction of God to an idol.”

• “In contrast we let go of existence, meaning, and the sublime as categories to describe the object “God.” Instead these become ways in which we engage with the world. Yet, as we affirm the world in love, we indirectly sense that in letting go of God we have, in fact, found ourselves at the very threshold of God.”

• “Truly embracing the fragility and tensions of life...brings with it the possibility of true joy.”

• “Our religious beliefs have not provided us what they seemed to promise.”

• “The excessive pleasure we imagine receiving from what we want most of all is fleeting at best.”

• “For in the figure of Christ we are confronted with an atomic event that does not destroy the world, but rather obliterates the way in which we exist within the world. In concrete terms, this means that the darkness and dissatisfaction that make their presence felt in our lives are not finally answered by certainty and satisfaction but are rather stripped of their weight and robbed of their sting.”

• “Sinful activities are whatever we do with the goal of bringing us into proximity with that which we believe will fill the void in our existence.”

"The Challenge of God." Plenary Address by John Caputo

John D. Caputo: "Deconstruction and A Religion of the Future."

Quotes by John D. Caputo
http://www.goodreads.com/author/quotes/17913.John_D_Caputo

“The Right thinks that the breakdown of the family is the source of crime and poverty, and this they very insightfully blame on the homosexuals, which would be amusing were it not so tragic. Families and 'family values' are crushed by grinding poverty, which also makes violent crime and drugs attractive alternatives to desperate young men and sends young women into prostitution. Family values are no less corrupted by the corrosive effects of individualism, consumerism, and the accumulation of wealth. Instead of shouting this from the mountain tops, the get-me-to-heaven-and-the-rest-be-damned Christianity the Christian Right preaches is itself a version of selfish spiritual capitalism aimed at netting major and eternal dividends, and it fits hand in glove with American materialism and greed.”

- John D. Caputo, What Would Jesus Deconstruct?: The Good News of Postmodernism for the Church

“Orthodoxy is idolatry if it means holding the 'correct opinions about God' - 'fundamentalism' is the most extreme and salient example of such idolatry - but not if it means holding faith in the right way, that is, not holding it at all but being held by God, in love and service. Theology is idolatry if it means what we say about God instead of letting ourselves be addressed by what God has to say to us. Faith is idolatrous if it is rigidly self-certain but not if it is softened in the waters of 'doubt.”

- John D. Caputo, What Would Jesus Deconstruct?: The Good News of Postmodernism for the Church

“Too often, contemporary continental philosophers take the “other” of philosophy to mean literature, but not religion, which is for them just a little too wholly other, a little beyond their much heralded tolerance of alterity. They retain an antagonism to religious texts inherited straight from the Enlightenment, even though they pride themselves on having made the axioms and dogmas of the Enlightenment questionable. But the truth is that contemporary continental philosophy is marked by the language of the call and the response, of the gift, of hospitality to the other, of the widow, the orphan and the stranger, and by the very idea of the “wholly other,” a discourse that any with the ears to hear knows has a Scriptural provenance and a Scriptural resonance. ("A Prologue",Journal of Philosophy and Scripture 1.1, Fall 2003, p. 1).”

- John D. Caputo

“Marital life cannot be easily represented in art because it is the small, invisible, quotidian growth of the day-to-day, where outwardly nothing happens. Romantic love is like a general who knows how to conquer but not how to govern once the last shot is fired. Unlike the aesthete, who knows how to 'kill time' , married people master time without killing it. Marital time is about the wise use and governance of time, setting one's hands to the plough of the day-to-day.”

- John D. Caputo, How to Read Kierkegaard

“The name of God is the name of the chance for something absolutely new, for a new birth, for the expectation, the hope, the hope against hope (Rom. 4:18) in a transforming future. Without it we are left without hope and are absorbed by rational management techniques.”

- John D. Caputo, On Religion

“A world without love is a world governed by rigid contracts and inexorable duties, a world in which – God forbid! – the lawyers run everything. The mark of really loving someone or something is unconditionality and excess, engagement and commitment, fire and passion.”

- John D. Caputo, On Religion

“I do not recommend ignorance and I am not saying that there is no truth, but I am arguing that the best way to think about truth is to call it the best interpretation that anybody has come up with yet while conceding that no one knows what is coming next. There are lots of competing truths battling with one another for their place in the sun, and the truth is that we have to learn to cope with the conflict. The skies do not open up and drop The Truth into our laps.”

- John D. Caputo, On Religion

“Nutshells close and encapsulate, shelter and protect, reduce and simplify, while everything in deconstruction is turned toward opening, exposure, expansion, and complexification, toward releasing unheard of, undreamt of possibilities to come, toward cracking nutshells wherever they appear.”

- John D. Caputo

“The Enlightenment dared us to think, but there will always be a religion and a God for those who wouldn’t dare.”

- John D. Caputo, The Folly of God: A Theology of the Unconditional

“Remember that St. Augustine's famous “conversion” did not exactly lie in giving up sex and romance, which was only its most sensational side, but in giving up his disposition over himself, his attachment to his own career and ambitions as a rising rhetorician who stood to get a comfortable and important post in the Roman government. His conversion occurred at the precise point when his self-possession was displaced by a possession by God, when his love of self gave way to a love of God. It is only when he had broken the spell of self-love – you know that I love you, Lord – that he was visited by the question, but what do I love when I love my God?”

- John D. Caputo, On Religion

“The old debate between mind and matter is fast becoming as antiquated as a debate about the relative merits of various sorts of fountain pens. “Matter” is going out of style. The electron is turning out to be the Cartesian “pineal gland” which mediates in the obsolete opposition of mind and matter as the lines between these two antagonists in the ancient dualism are blurred by the electronic revolution.”

- John D. Caputo, On Religion

“The truth of the event does not belong to the order of identificatory knowledge, as if our life’s charge were to track down and learn the secret name of some fugitive spirit.”

- John D. Caputo, The Weakness of God: A Theology of the Event

“The critique of the domesticated Jesus has a long pedigree, perhaps the most notable being Dostoyevsky’s chilling account of Jesus having the audacity to show up and disturb the machinations of the crusades in Seville (which, in fact, Jesus doesn’t disturb at all precisely because his nonviolence can be so easily silenced).”

- John D. Caputo, What Would Jesus Deconstruct?: The Good News of Postmodernism for the Church

“Nietzsche had it right when he said we lack the courage for the truth, that the truth will make us stronger just so long as it doesn’t kill us first.”

- John D. Caputo, What Would Jesus Deconstruct?: The Good News of Postmodernism for the Church

“Would you rather stand before God as a learned theologian who is full of pride or an unlearned man with a head full of superstition who worships in spirit and in truth?”

- John D. Caputo, Philosophy and Theology

“Postmodernism thus is not relativism or skepticism, as its uncomprehending critics almost daily charge, but minutely close attention to detail, a sense for the complexity and multiplicity of things, for close readings, for detailed histories, for sensitivity to differences. The postmodernists think the devil is in the details, but they also have reason to hope that none of this will antagonize God.”

- John D. Caputo, Philosophy and Theology

“If you do not love God, what good are you? You are too caught up in the meanness of self-love and self-gratification to be worth a tinker's damn. Your soul soars only with a spike in the Dow-Jones Industrial average; your heart leaps only at the prospect of a new tax break. The devil take you. He already has. Religion is for lovers, for men and women of passion, for real people with a passion for something other than taking profits, people who believe in something, who hope like mad in something, who love something with a love that surpasses understanding.”

- John D. Caputo, On Religion

“Religious people, the “people of God,” the people of the impossible, impassioned by a love that leaves them restless and unhinged, panting like the deer for running streams, as the psalmist says (Ps. 42:1), are impossible people. In every sense of the word. If, on any given day, you go into the worst neighborhoods of the inner cities of most large urban centers, the people you will find there serving the poor and needy, expending their lives and considerable talents attending to the least among us, will almost certainly be religious people — evangelicals and Pentecostalists, social workers with deeply held religious convictions, Christian, Jewish, and Islamic, men and women, priests and nuns, black and white. They are the better angels of our nature. They are down in the trenches, out on the streets, serving the widow, the orphan, and the stranger, while the critics of religion are sleeping in on Sunday mornings. That is because religious people are lovers; they love God, with whom all things are possible. They are hyper-realists, in love with the impossible, and they will not rest until the impossible happens, which is impossible, so they get very little rest. The philosophers, on the other hand, happen to be away that weekend, staying in a nice hotel, reading unreadable papers on “the other” at each other, which they pass off as their way of serving the wretched of the earth. Then, after proclaiming the death of God, they jet back to their tenured jobs, unless they happen to be on sabbatical leave and are spending the year in Paris.”

- John D. Caputo, On Religion

“I am wounded by theology, unhinged and uprooted by the blow it has delivered to my heart. Theology is my weakness, the way one has a weakness for sex or money, what I secretly desire, or maybe not so secretly, even as it desires everything of me. Still, with all due deference, like Johannes Climacus speaking of being a Christian, I would say that on my best days I am working at becoming theological.”

- John D. Caputo, The Weakness of God: A Theology of the Event

“The desire for God—that is the root of the trouble I have bought for myself. I have taken God, the name of God, what is happening in the name of God, as my subject matter. With or without religion,3 with or without what ordinarily passes for theology, the name of God is too important to leave in the hands of the special interest groups. That is why I freely own up here to a certain theological gesture, to a theological desire and a “desiring theology,” as Charles Winquist would have put it,4 which is undeniably a desire for God, for something astir in the name of God, a desire for something I know not what, for which I pray night and day. I am praying for an event.”

- John D. Caputo, The Weakness of God: A Theology of the Event

“Who am I? I am one who finds his life a question, whose life is always being put in question, which is what gives life its salt. We seek but do not find, not quite, not if we are honest, which does not discourage the religious heart but drives it on and heightens the passion, for this is one more encounter with the impossible. We may and we must have our opinions on the subject; we must finally reach a judgment and take a stand about life, but my advice is to attach a coefficient of uncertainty to what we say, for even after we have taken a stand, we still do not know who we are.”

- John D. Caputo, On Religion

“The great religious symbols and figures have always been figures of suffering, for the love of God always comes to rest upon the least among us, upon the ones who suffer needlessly. If anyone is indeed “privileged” by God, it is the underprivileged, because with God the last are first. The name of God is the name of the One who takes a stand with those who suffer, who expresses a divine solidarity with suffering, the One who says no to suffering, to unjust or unwarranted suffering.”

- John D. Caputo, On Religion

“The world bars strangers or makes them present their papers—but the kingdom offers them hospitality and invites them to the wedding feast.”

- John D. Caputo, The Weakness of God: A Theology of the Event

“Faith is faith that there is something that lifts us above the blind force of things, a mind in all this mindlessness. That there is something – like the Force in Star Wars, which is, as we have seen, a bit of a transcription of the Buddha nature – or someone, as in the personal conceptions of God found in the great monotheisms, who stands by us when we are up against the worst, who stands by others, by the least among us. Faith is faith that we can say that certain things are wrong, are evil. Faith is the memory of evil done, the dangerous memory of suffering that cannot be undone, and the hope of a transforming future.”

- John D. Caputo, On Religion

“A name is a promissory note that it cannot itself keep.”

- John D. Caputo, The Weakness of God: A Theology of the Event

“The religious sense of life kicks in when I am rigorously loyal, “religiously” faithful (religio on still another etymology, meaning “scrupulous” or “in a disciplined way”) to the service of something other than myself, more important than myself, to which I swear an oath, which has me more than I have it.”

- John D. Caputo, On Religion

“The best interests of theology lie not in God in the highest but in the depths of God, something deep within God, even older than God, or deeper than God, and for that very same reason, deep within us, we and God always being intertwined.”

- John D. Caputo, The Folly of God: A Theology of the Unconditional

“The name of God is the name of the impossible, and the love of God transports us beyond ourselves and the constraints imposed upon the world by what the Aufklärer called “reason” and Kant called the conditions of possibility, transporting us toward the impossible. Today, Marx, Nietzsche, and Freud are all dead but God is doing just fine, thank you very much.”

- John D. Caputo, On Religion

“To the great astonishment of learned despisers of religion everywhere, who have been predicting the death of God from the middle of the nineteenth century right up to Y2K, religion in all of its manifold varieties has returned. Even to say that is misleading, since religion was reported missing mostly by the intellectuals; no one outside the academy thought that it had gone anywhere at all. Religion has returned even among avant-garde intellectuals who have given it a new legitimacy by discrediting its discreditors, suspecting its suspectors, doubting its doubters, unmasking its unmaskers.”

- John D. Caputo, On Religion

“Secular intellectuals, poor things, cannot win for losing. Even as contemporary philosophers move more and more beyond the modernist, critical, and reductionist habits of thought that grew up in the old Enlightenment, which was keyed to the old new science, the new technologies have simply created the opportunity for a new religious imagination.”

- John D. Caputo, On Religion

Prof. Peter Rollins & Prof. John D. Caputo

Introducing Peter Rollins. Post-Structuralist. Radical Theologian.

About

Peter Rollins is a provocative writer, philosopher, storyteller and public speaker who has gained an international reputation for overturning traditional notions of religion and forming “churches” that preach the Good News that we can’t be satisfied, that life is difficult, and that we don’t know the secret.

Challenging the idea that faith concerns questions relating to belief Peter’s incendiary and irreligious reading of Christianity attacks the distinction between sacred and secular, blurs the lines between theism and atheism and sets aside questions regarding life after death to explore the possibility of a life before death.

Peter gained his higher education from Queens University, Belfast and has earned degrees (with distinction) in Scholastic Philosophy (BA Hons), Political Theory (MA) and Post-Structural thought (PhD). He is the author of numerous books, including Insurrection, The Idolatry of God, and The Divine Magician. He was born in Belfast, Northern Ireland, currently lives in Los Angeles and will die somewhere as yet not known.

Born 31 March 1973

Belfast, Northern Ireland

Era

21st-century philosophy/theology

School

Continental Philosophy     Postmodern Philosophy     Postmodern Christianity

Post-Structuralist     Post-Psychoanalysis     Post-Phenomenology

Existentialism     Apophatic Theology     Radical Theology

Main interests

Radical Theology

Notable ideas

Pyrotheology     Transformance Art     Suspended Space

Influences

Dietrich Bonhoeffer     John Caputo     Jacques Derrida     Meister Eckhart     Sigmund Freud

G. W. F. Hegel     Martin Heidegger     Mother Teresa     Søren Kierkegaard     Jacques Lacan

Emmanuel Lévinas     Gabriel Marcel     Karl Marx     Jean-Luc Marion     Friedrich Nietzsche

Saint Paul     Paul Tillich     Slavoj Žižek

Influenced

Jay Bakker     Rob Bell     Brian McLaren

Phyllis Tickle     Emerging Church Movement

Wikipedia

https://en.wikipedia.org/wiki/Peter_Rollins

Peter Rollins (born 31 March 1973) is a Northern Irish writer, public speaker, philosopher and theologian who is a prominent figure in Radical Theology.[1]

Drawing largely from various strands of Continental Philosophy, Rollins' early work operated broadly from within the tradition of Apophatic Theology, while his more recent books have signaled a move toward the theory and practice of Radical Theology. In these books Rollins develops a "religionless" interpretation of Christianity called Pyrotheology,[2] an interpretation that views faith as a particular way of engaging with the world rather than a set of beliefs about the world.[3]

In contrast to the dominant reading of Christianity, this more existential approach argues that faith has nothing to do with upholding a religious identity, affirming a particular set of beliefs or gaining wholeness through conversion. Instead he has developed an approach that sees Christianity as a critique of these very things. This anti-religious reading stands against the actual existing church and lays the groundwork for an understanding of faith as a type of life in which one is able to celebrate doubt, ambiguity and complexity while deepening care and concern for the world.[4] He argues that the event which gave rise to the Christian tradition cannot itself be reduced to a tradition, but is rather a way of challenging traditions.

In order to explore and promote these themes Rollins has founded a number of experimental communities such as ikon[5] and ikonNYC.[6] These groups describe themselves as iconic, apocalyptic, heretical, emerging and failing[7] and engage in the performance of what they call 'transformance art' [8] and the creation of "suspended space."[9] Because of their rejection of "worldview Christianity" and embrace of suspended space these groups purposelessly attempt to attract people with different political perspectives and opposing views concerning the existence of God and the nature of the world.[10]

Although Rollins does not directly identify with the emerging church movement,[11] he has been a significant influence on the movement's development.[12][13]

Early life and education

Rollins grew up in East Belfast during The Troubles,[14] a period of intense and violent sectarian conflict that erupted in Northern Ireland in the late 1960s and resulted in the deaths of more than 3,600 people[15] before the signing of the Good Friday Agreement on April 10, 1998,[16] which is generally regarded as the end of the conflict, though pockets of violence persist today. He attended Orangefield Boys High School and left at the age of sixteen without the qualifications required for further study. He was unemployed for several years before taking a job as a youth worker in Carrickfergus and working in a homeless shelter run by the Simon Community on the Falls Road, Belfast. He then went on to study an access course on the Castlereagh Campus of the Belfast Metropolitan College (an intensive one-year course designed for disadvantaged students who wish to attend university but lack the entry requirements).[17] Rollins has a B.A. Honors in Scholastic Philosophy, an M.A. in Political Theory and Social Criticism, and a Ph.D dealing with Post-Structural Theory from Queen's University, Belfast.[18]

Academics such as Cathy Higgins have explored how an understanding of Rollins activism requires an appreciation of The Troubles. The development of groups like the Belfast-based ikon collective was at least partially a response to the pervasive atmosphere of violence, economic hardship, rigid identity markers and deep rooted sectarianism in operation in the province. The sectarian violence combined with the use of religion to legitimate injustice, the fundamentalism of many Protestant churches and the sexual abuse scandals of the Catholic Church, played a major role in creating the frame of reference from which Rollins works.[19] The result being an emphasis on creating practices designed so that “participants [could] set aside the various identities that define them" and gather as a gathering of equals to "share stories, struggles, and rituals that help them respond to one another in a Christ-like way.” [20] In contrast to a dogmatic form of religion and she notes that ikon provided a space in which “doubt is viewed as healthy and necessary for owning our material reality, vulnerability and limitedness”.[21]

Career

While operating broadly outside the academy Rollins does work with various academic institutions across the UK and US. He has been a research associate with the Irish School of Ecumenics (Trinity College, Dublin)[22] and is currently on faculty at the Global Center for Advanced Study.[23]

Early writing

Rollins' unpublished PhD (His Colour is Our Blood: A Phenomenology of the Prodigal Father) offers a survey of religious thinking in the aftermath of Marx, Freud and Nietzsche. It engages directly with Martin Heidegger's critique of onto-theology and explores the religious significance of Jacques Derrida's post-structural theory and Jean-Luc Marion's saturated phenomenology (drawing out the points of connection and conflict between them). This manuscript represents Rollins' initial attempt to articulate an approach to faith that would short-circuit the categories of theism and atheism and problematize the various debates that arise from them. In so doing this marks an approach to Christianity that is not related to a system of belief but rather to a particular mode of life.

His first book, How (Not) to Speak of God (2006) popularized the main themes of his PhD by blending the apophatic work of Meister Eckhart[24] and pseudo-Dionysius[25] with the Post-structural work of Derrida[26] and Marion.[27] How (Not) to Speak of God also outlined how the theory was developed and worked out in a concrete way through the ikon collective (the second half of the book outlined a series of 'transformance art' liturgical experiments).[28]

While his early work is marked by themes that continue to play a central role in his later development (such as doubt, complexity and ambiguity), they remain largely within a specifically theistic and mystical register.[29]

Shift to radical theology

The Fidelity of Betrayal (2008) signalled a movement from apophatic and post-structural discussions witnessed in his PhD and How (Not) to Speak of God into Radical Theology.[30] With this work we begin to see a critique of purely theistic forms of faith and witness the growing influence of political philosopher Slavoj Žižek and psychoanalyst Jacques Lacan in his overall project.[31] The Fidelity of Betrayal is thus a work that bridges the more mystical influence of his first writings toward a theological materialism, a trajectory that was subsequently fleshed out and deepened in Insurrection (2011) and The Idolatry of God (2013). In these later books the influence of Hegel, Žižek, Lacan, later Bonhoeffer and Tillich comes to the fore, though John Caputo remains as an ongoing point of reference.[32]

Story-telling

Rollins incorporates narrative forms into his talks to create a more informal style of communication. In 2009 Rollins published The Orthodox Heretic, a book of 33 short, parable-like stories. He has also written fairytales[33] and a play on the theme of desire.[34]

Current thinking

Rollins' overall project is marked by the themes of doubt, complexity, unknowing and embracing brokenness.[35] More than this, he has been interested in showing that these themes are central to the founding event of Christianity.[36] He is interested in showing how the central scandal of Christianity offers us a critique of religion[37] (including the need to believe) and tribal identity,[38] both of which have been lost in the actually existing church; an institution that he argues represents a fundamental betrayal of the insurrectionary power of faith.[39] His work is an attempt to show that Christianity does not rest on theistic belief, some commitment to supernaturalism or the affirmation of some set of dogmas.[40] Rollins has named his theological program pyrotheology.[41] The name was inspired by the Spanish anarchist Buenaventura Durruti's statement that "the only church that illuminates is a burning church."[42] The phrase has also inspired some of Slavoj Žižek's work related to radical theology.[43]

Rollins’ work operates at the intersection of where Post-Structuralism, Psychoanalysis, Phenomenology, and Existentialism meet and inform each other.[44] What follow are some of the major themes evidenced in his project:

• Humans have a natural and destructive disposition toward the pursuit of satisfaction: By employing insights developed by psychoanalysis, Rollins argues that humans tend to seek some object that would seem to promise satisfaction.[45] This very pursuit is, however, itself destructive, for we either don't get what we seek above all else and thus always long for it, or we do get it and discover that it is actually unable to offer us what we sought.[46]

• Humans have a natural and destructive disposition to seek out certainty: Employing the insights of childhood development in the area of metapsychology Rollins argues that, as children, we identify with false images that help us to cover over our weakness and dependence on others.[47] Rollins claims that adults often remain caught within these false images.[48] Our various beliefs offer us a certain level or security and sense of belonging. But he argues that they ultimately damage us by distancing us from others, causing us to repress doubt and preventing us from being positively impacted by people who think and practice in ways that are different from our own.[49]

• Religion falsely promises to offer the certainty and satisfaction that we seek: While certainty and satisfaction are being offered to us from multiple sources, Rollins argues that the church offers the paradigmatic version of this pursuit. God is offered as that which will give us satisfaction and a certainty not available elsewhere.[50] He argues that anything that we believe offers this type of happiness and confidence is actually nothing but an idol that offers, ironically, the opposite: dissatisfaction and uncertainty.[51]

• The Liberal and Progressive forms of Church are structurally similar to Conservative and Fundamentalist Church: While Conservative and Fundamentalist churches can be seen to fall into the problems Rollins outlines, his main concern lies with Liberal and Progressive communities. He argues that Liberal and Progressive churches verbally advocate doubt, complexity, ambiguity and brokenness, yet generally enact an idolatrous view of faith in their liturgical structures.[52][53]

• Faith is not a system that offers certainty and satisfaction but is a mode of living free from these drives.

Projects

Rollins's project involves attempting to encourage a constant rupturing of ideological forms of Christianity through the development of non-dogmatic collectives that embrace doubt, complexity and ambiguity, open themselves up to critique, and face up to the human experience of lack.[54][55][56] He has stated that these communities have a structural similarity to twelve step programs insofar as they involve facing up to one's issues and working them through in communities where grace and acceptance are fundamental principles.[57] Psychoanalytic ideas, particularly from the school of Lacan, play a fundamental role.[58][59] Rollins has developed a number of "contemplative practices" that are designed to help in this process.[60]

Transformance art

Transformance art is a psychoanalytically influenced approach that combines music, visual imagery, soundscapes, theatre, poetry, storytelling, ritual and reflection to form a space in which people are invited to question their cultural, political, and religious views, let go of the pursuit of wholeness, sensitise themselves to the needs of others, and learn to embrace existence.[61] Central to transformance art events is the creation of suspended space where the various divisions and distinctions that separate people are placed into question.[62] The aim of this is to create a space where people might encounter each other as fellow human beings and expose the structures that promote inequality.[63][64]

* * * * * * * * * *

What if the most diseased element of our religious, political and cultural life could be made to vanish before our very eyes, only to reappear in a fundamentally healthy and liberating form? In The Divine Magician this possibility is precisely what is presented through a subversive reading of Christianity that argues for a faith beyond dogma, doctrine and tradition, a faith that doesn’t uphold a particular religious identity or demand some sectarian allegiance. Instead he employs the structure of a magic trick to offer up an irreligious reading of faith that stands against these very things. Rollins interrogates traditional religious notions from a revolutionary and refreshingly original perspective.

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With sensitivity to the Christian tradition and a rich understanding of postmodern thought, Rollins argues for a radically new form of church that offers a singular, unprecedented message of transformation with the potential to revolutionize the theological and moral architecture of Western Christianity. How (Not) to Speak of God takes its stand on the claim that Christian faith is not simply able to make room for doubt, mystery and unknowing, but rather fundamentally embraces them. In this book the reader is confronted with a type of theory and practice that ruptures the binary oppositions between theist and atheist, sacred and secular, belief and unbelief to provide a truly new vision of future church.

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In this incendiary new work, the controversial author and speaker Peter Rollins proclaims that Christian faith is not an otherworldly faith interested in the possibility of life after death but rather is an invitation to discover the reality of life before death. In order to unearth this truth, Rollins prescribes a radical and wholesale critique of contemporary Christianity that he calls pyro-theology. It is only as we submit our spiritual practices, religious rituals, and dogmatic affirmations to the flames of fearless interrogation that we come into contact with the reality that Christianity is in the business of transforming our world rather than offering a way of interpreting or escaping it - Belief in the Resurrection means but one thing: Participation in an Insurrection.

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What if one of the core demands of a radical Christianity lay in a call for its betrayal, while the ultimate act of affirming God required the forsaking of God? And what if fidelity to the Judeo-Christian Scriptures demanded their renunciation? In short, what would it mean if the only way of finding real faith involved betraying it with a kiss? Employing the insights of mysticism and deconstructive theory, The Fidelity of Betrayal delves into the subversive and revolutionary nature of a Christianity demands us to betray all institutions that claim to arise from it. This is not some argument against structures but rather for a type of church against church. A church that stands opposed to all religious dogmas, that calls into question its own orthodoxies and that invites all people to find meaning in the work of love.

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In contrast to the usual understanding of the “Good News” as a message offering satisfaction and certainty, Rollins argues for a radical and shattering alternative. He explores how the Good News actually involves embracing the idea that we can’t be whole, that life is difficult, and that we are in the dark. Arguing that God has traditionally been approached as a product that will render us complete, remove our suffering and reveal the answers, he introduces an incendiary approach to faith that invites us to embrace our brokenness, face our unknowing and accept the difficulties of existence. Only then, he argues, can we truly rob death of its sting and enter into the fullness of life.

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In this bold new book Peter Rollins presents a vision of faith that has little regard for the institutions of Christendom or the practices of the actual existing church. Yet his uncompromising critique of religion, while often unsettling, is infused with a deep and abiding love for what it means to genuinely live with a concern for the world. The Orthodox Heretic plants thirty-three explosive parables into the hearts and minds of the reader that are designed to blow apart any dogmatic, religious defences that protect us from encountering the subversive core of Christianity. In so doing this subversive text seeks to expose the reader once more to the life affirming and world-transforming violence of faith. A faith that is not concerned with beliefs about the world, but with a different way of being in the world.

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John Caputo - "Hoping Against Hope" in Poetic Structure, Chapter 1

I am slowly reading through two books - one by John Caputo, Hoping Against Hope, and the other by Peter Rollins, The Divine Magician. Both authors are friends with one another resulting from Peter's studies with John over the years. And as I am reading through each book I will try to capture each author's very similar journeys to the other by creating a poetic structure to their thoughts and insights. In this initial installment of poems I have attempted, however imperfectly, to put my pen to this task hoping to discover each author's profound vision of life through Continental Philosophy and Radical Theology. And then, at the end of this poetic section I will attempt a commentary  based on each author's approach and use of radical theology. Enjoy.

R.E. Slater

October 28, 2015

A Profane Spirituality

by R.E. Slater*

I see in myself three people -
as a boy in my youth,
a young man in rectory training,
and my older, more mature self.

Each version of myself is lost -
in the fearful wonder of boyhood,
in the zealotry of religious fervor,
in eternal wonder as a mature academic.

Yet each voice conflicts with the other -
resonating through my head and heart and soul,
where none are willing to be at peace,
so unlike each version of myself to the other.

Daily then I bear three existential yokes -
the religion of the Rose haunted by gift,
the nihilism of grace inhabiting reality,
the insistence of God as elusive phantom
    each nestled deep within the unconditional.

And there I lie in unsheltered turmoil -
discovering myself beyond self-made walls,
admitting the more I live the less sure I become,
of my positions, verities, creeds, and even my very self.

And now, as I stretch out my theologic (or philosophic) legs,
I reach for the infinitely eternal in the mortality of my being,
so that in whichever direction or sense of time I am in,
I may at last be found in a kind of constructed peace,
    spanning all three versions of my fractured self.

- R.E. Slater
October 25, 2015

*abridged observations derived from
John D. Caputo, "Hoping Against Hope"

@copyright R.E. Slater Publications
all rights reserved

The Death of Nihilism

by R.E. Slater*

So long as I am,

death is not;

when death is,

I am not.

- Epicurus, ancient Greek Poet

The postmodern condition is existentially nihilistic,
which is incredulous to admit, but more than this, it is inhuman,
envisioning a humanity without memory or monstrosity,
or, without history, which is most unthinkable!
because history depends upon memory,
where hopes or fears are dashed,
dying with the death of our sun by star death.

And when all is done and history set aright,
all thought will have expired unthought,
and in the place of absolute spirit,
will be an absolute nothingness,
a pure catastrophe infinitely consuming,
and truly terminal condition of cosmic proportions,
bearing no hint to any presence of life having lived.

There will then be no feelings of dehumanization,
simply a post-human condition where death has died all deaths,
and mortal immortality is pure negation without reminder,
so that like Epicurus' own view of nihilistic death,
so too will be the end of all cosmic history,
as our universe, which was never ours, moves to oblivion,
and being becomes nothing and hope is no longer.

- R.E. Slater
October 25, 2015

*abridged observations derived from
John D. Caputo, "Hoping Against Hope"

@copyright R.E. Slater Publications
all rights reserved

The Sacredness of My Idol

by R.E. Slater*

Like Adam of old -

I reach for the object of my desire,
but am forbade its holy grasp,
and when thus forbidden,
lust for it's power all the more,
investing into it magical powers,
of being, of presence, of nurture,
as it rises in my eyes like a sacred thing,
made inaccessible by outside denial, lusting
its capture where once there was no fiat constraining.

This thing has now become the fiction of my heart,
tearing me into so many pieces by its holy perception,
become now a sacred thing by other-denial,
transformed from mere material object,
to something God-like,
feared and lusted,
presenting itself as balm of life and salve,
to all known ills or found strife,
giving to me its sacred protection.

Vainly my desires are triply doubled,
inextinguishable, burning,
consuming my every thought,
prohibited its clutch,
filling its magic husk,
with whatever I think it may mean,
for my desires, nay my satisfactions!
reborne as I am,
by its sublime profane presence.

- R.E. Slater
October 25, 2015

*abridged observations derived from
Peter Rollins, "The Divine Magician"

@copyright R.E. Slater Publications
all rights reserved

* * * * * * * * * *

Radical Theology is a philosophical conversation without biblical input to its conservation except for its existential contributions of cultural belief sets drawn from past and present religious communities. What this means is that radical theology is ideally an neutral (not atheistic) conversation of all things religious, irreligious, and all points in between.

For the Christian believer this would present an immediate conundrum and one not easily sorted out and yet, if considered as an hermeneutical tool, may present to the Christian the possibility of examining the underpinnings of the church's faith while attempting to launch a post-Christian, post-secular, (post)post-modern conversation with society at large. One that is very much needed in this day and age of religious argument and cultural wars.

The value then for Christian theology might be found in the opportunity to re-examine the church's hermeneutical belief set lately based upon Western Analytic thought since the age of Enlightenment through a combination of Continental Philosophical thought utilizing radical theology's newer development as an existential / phenomenological dissecting tool to re-right Christian hermeneutic thought and convention back into contemporary conversation with society once again.

Alone, present day church culture has gone along its own (secular) trajectories that have not seemed very "biblical" but more "culturally ingrained" and as such, have departed from the "biblical traditions" of the bible to its own re-interpretation of them. However, through continental philosophy and radical theology a return to a biblical hermeneutic laced with possibility and expanded thought might be discovered again. And in the finding re-discover the Person and Work of God in His missional outreach to today's turbulent societies.

Admittedly, using radical theology as an hermeneutical tool may seem incongruous with the overall attempt of examining God's Will and Word through the bible. However, it is through this dispassionate tool set that the possibility of hearing God's testimony again with new ears and new hearts may be reached. How? By breaking down the non-essentials of one's faith and casting these into the fires of darkness so that categories like doubt and uncertainty might be allowed to live in the hearts of the broken to rediscover Jesus' salvific work afresh.

Nor should radical theology be considered simply an atheistic study but rather a non-religious study (or, an a/religious study) that will challenge Christian beliefs at their core. And in the challenging help the Christian church rediscover its faith-life once removed from its culturally-based religious belief sets pre-determining what that faith-life now looks like to what it may become stripped of its religious dogmas and re-focused (or centered) upon Jesus Christ.

Radical theology can therefore be a useful tool both for both the atheist in examining a world without God (or, in Jack Caputo's sense, a world which has absorbed all that God is into its very bones, as a world where God has died and now "divinely insists" within its secular structures). Or, for the Christian church, in examining a world where God may have died in one sense to then "insist within its very structures" while in another sense continues to live as the God we know risen from death with renewed power and vigor to export salvation fully to all the world both intrinsically and extrinsically.

Without radical theology one cannot form a foundation of understanding that would include this "both-and, either-or" sublimity of God's divine work of imputing His sovereign will and Spirit-infused power into humanity's structures (nor even that of the cosmos, inanimate and indeterminately determined as it now exists). But with radical theology a Christian theologian may fully exert a theistic approach above the "roar of religiosity" with an empirical knowledge that even within the nature of nature itself - or, the nature of social structures and humanity itself - that God is there, partnered with us, to bring about His glory and will, however we describe it.

To be sure, an atheistic approach to radical theology would not admit this; or rather, would tell the Christian church that this is an abomination to the usage of radical theology itself. But, this would then portend to the atheistic belief the more superior approach when in fact it is but one approach based upon internal subjectivity prejudiced towards a kind of atheistic "neutrality." For the Christian believer, that prejudice is not his or her internal choice, being smitten by the opposite conviction that God is here and is not dead. That He has been radically transformed by death and resurrection and now made alive in desperately new ways as a Living Being extending throughout the cosmos of His creation. That despite claims of His ontological death, God is very much alive to rule over the evil of this world presenting its generations with existential despair and uncertainty. For the Christian then, radical theology can be a tool set to recover the church's sight - as well as this lost world's vision - of the God who rules and is higher than the wisdom of men and the power of evil.

Used in this sense then, radical theology ironically allows for hope, which is a hope that Jack Caputo looks for too in his own secular, a/theistic approach, though in a different sense from the Catholic tradition he had grown up with - first in naivety as a child, and then as a fervent believer in religious training. A unique training that allowed him to investigate the hermeneutical structures of his faith so that he might do the hard work of examining not only his beliefs, but that of the church's too, as it cross-sects with normative Christian theological structures.

So then, this subject of a "Christian radical theology" can be a hard one to discover, uncover, and move forward given its many premises. But it can be done so long as it is known that what lies ahead is the Scylla and Charybdis of academic biblical criticism:

"Biblical criticism is perennially caught between the Scylla of interpretive freedom

and the Charybdis of irrelevance. Too much hermeneutic freedom and the tradition

disintegrates, losing its epistemological appeal. Too little interpretive freedom and

the Bible becomes merely an irrelevant historical artifact, rather than the living

Word of God." Inherently, evangelical biblical interpretation is unquestionably

caught between a need for relevance and the need for textual validity." - anon

Philosophers of the world, and especially Christian-based philosophers such as Jack Caputo, give to Christian theologians the gift of insight set apart from the church as they are. The church itself has enough of its own burdens let alone to carry the weight of skepticism and disbelief upon its shelf of self-examinations and opportunities. But each theological era must bear its yoke and into this post-Christian era has come radical theology's contemporary insights which may be either (i) demonized by apologetic discourse and excised away or, (ii) addressed with the solemnity and gravity that it deserves. For readers here we would encourage the latter approach in the power and wisdom of the Spirit of God as is possible upon those few men and women expert enough in theology to carry forth this battle of self-examination to the greater good of God's Spirit.

Peace,

R.E. Slater

November 2, 2015