Quotes & Sayings


We, and creation itself, actualize the possibilities of the God who sustains the world, towards becoming in the world in a fuller, more deeper way. - R.E. Slater

There is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have [consequential effects upon] the world around us. - Process Metaphysician Alfred North Whitehead

Kurt Gödel's Incompleteness Theorem says (i) all closed systems are unprovable within themselves and, that (ii) all open systems are rightly understood as incomplete. - R.E. Slater

The most true thing about you is what God has said to you in Christ, "You are My Beloved." - Tripp Fuller

The God among us is the God who refuses to be God without us, so great is God's Love. - Tripp Fuller

According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for this world to recreate, reclaim, redeem, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater

Our eschatological ethos is to love. To stand with those who are oppressed. To stand against those who are oppressing. It is that simple. Love is our only calling and Christian Hope. - R.E. Slater

Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger

Exploring the edge of life and faith in a post-everything world. - Todd Littleton

I don't need another reason to believe, your love is all around for me to see. – Anon

Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII

Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut

Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest

We become who we are by what we believe and can justify. - R.E. Slater

People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. – Anon

Certainly, God's love has made fools of us all. - R.E. Slater

An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater

Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann

Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument. There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is irreducibly subject and never made as an object, a force, a power, or a principle that can be manipulated. - Emil Brunner

“Ehyeh Asher Ehyeh” means "I will be that who I have yet to become." - God (Ex 3.14) or, conversely, “I AM who I AM Becoming.”

Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton

The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table to share life with one another as a new kind of family. When this happens, we show to the world what love, justice, peace, reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. – Anon

The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul

The Unity in whose loving presence the universe unfolds is inside each person as a call to welcome the stranger, protect animals and the earth, respect the dignity of each person, think new thoughts, and help bring about ecological civilizations. - John Cobb & Farhan A. Shah

If you board the wrong train it is of no use running along the corridors of the train in the other direction. - Dietrich Bonhoeffer

God's justice is restorative rather than punitive; His discipline is merciful rather than punishing; His power is made perfect in weakness; and His grace is sufficient for all. – Anon

Our little [biblical] systems have their day; they have their day and cease to be. They are but broken lights of Thee, and Thou, O God art more than they. - Alfred Lord Tennyson

We can’t control God; God is uncontrollable. God can’t control us; God’s love is uncontrolling! - Thomas Jay Oord

Life in perspective but always in process... as we are relational beings in process to one another, so life events are in process in relation to each event... as God is to Self, is to world, is to us... like Father, like sons and daughters, like events... life in process yet always in perspective. - R.E. Slater

To promote societal transition to sustainable ways of living and a global society founded on a shared ethical framework which includes respect and care for the community of life, ecological integrity, universal human rights, respect for diversity, economic justice, democracy, and a culture of peace. - The Earth Charter Mission Statement

Christian humanism is the belief that human freedom, individual conscience, and unencumbered rational inquiry are compatible with the practice of Christianity or even intrinsic in its doctrine. It represents a philosophical union of Christian faith and classical humanist principles. - Scott Postma

It is never wise to have a self-appointed religious institution determine a nation's moral code. The opportunities for moral compromise and failure are high; the moral codes and creeds assuredly racist, discriminatory, or subjectively and religiously defined; and the pronouncement of inhumanitarian political objectives quite predictable. - R.E. Slater

God's love must both center and define the Christian faith and all religious or human faiths seeking human and ecological balance in worlds of subtraction, harm, tragedy, and evil. - R.E. Slater

In Whitehead’s process ontology, we can think of the experiential ground of reality as an eternal pulse whereby what is objectively public in one moment becomes subjectively prehended in the next, and whereby the subject that emerges from its feelings then perishes into public expression as an object (or “superject”) aiming for novelty. There is a rhythm of Being between object and subject, not an ontological division. This rhythm powers the creative growth of the universe from one occasion of experience to the next. This is the Whiteheadian mantra: “The many become one and are increased by one.” - Matthew Segall

Without Love there is no Truth. And True Truth is always Loving. There is no dichotomy between these terms but only seamless integration. This is the premier centering focus of a Processual Theology of Love. - R.E. Slater

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Note: Generally I do not respond to commentary. I may read the comments but wish to reserve my time to write (or write from the comments I read). Instead, I'd like to see our community help one another and in the helping encourage and exhort each of us towards Christian love in Christ Jesus our Lord and Savior. - re slater

Monday, September 14, 2020

How Catholics Read the Bible, Part 3 - Biblical Inerrancy for Catholics




THEOLOGY / UNPACKING VATICAN II

Biblical inerrancy for Catholics: Dei Verbum, chapter 3

by Adam Rasmussen
September 10, 2020, Updated September 11, 2020


In my previous post, I explored the revision process and debate that led to the final wording of Dei Verbum (DV) 11, which says that the Scriptures teach “without error the truth that God, for the sake of our salvation, wished to be put in writing in Holy Writ.”[1] Now I will answer the question: how exactly should we interpret this passage today? There are a few options.

Total inerrancy: no change in teaching

You can argue that DV means the same thing Pius XII meant, namely, that the Bible is free of all error, even on historical details that have nothing to do with salvation. This interpretation minimizes the significance of the phrase “for the sake of our salvation,” saying that it only refers to the nature of the Bible in general. The reasoning goes like this: the Bible teaches all kinds of truth without error. The reason it does this is because God wanted us to learn the truth in order to save us. It’s not a limitation of what kinds of truth the Bible may contain, but only an explanation of why the Bible is inerrant. Nothing in DV contradicts this.

This is the view of those who want to minimize—or even deny the existence of—any “ruptures” or “discontinuities” between what Vatican II says and what earlier popes said.[2] Their best argument is to cite footnote 5 in DV 11, which refers back to PD and DAS. According to them, this proves that DV, despite the new phrasing, should be reduced back to DAS.

A weakness of this position is that it has a hard time credibly explaining the various historical errors that are in fact in the Bible. The neo-scholastic position was that the mistaken statements were intended non-literally. Thus, for example, when the Book of Daniel says that Nebuchadnezzar was the father of Belshazzar (5:2)—his father was actually Nabonidus—it was somehow meant metaphorically. This example was used because it is neat, straightforward, and (in their view) plausible. Other historical claims are harder to explain, such as the supposed empire-wide census under Quirinius in Luke 2:1-2.[3]

A more serious danger, in my opinion, is that the total inerrancy position tends strongly toward fundamentalism. Rather than interpreting the factual errors in the Bible “metaphorically,” the temptation is just to declare the Bible infallible and reject or ignore anything that contradicts it. Almost inevitably, modern science is discarded. This mindset leads to the attitude that secular knowledge is wrong, and learning it will destroy your faith! This attitude is anti-rational, sectarian, and contrary to the goal of theology, which is faith seeking understanding.

Worse still, the mindset can lead people to a spiral of anxiety about every little detail that happens to be in Scripture. Some become consumed with trying to find explanations for every apparent mistake, no matter how obscure. Whole books are devoted to the topic. They devote their energy to ingenious apologetics and intellectual gymnastics, which are too clever by half, when their time would be better spent actually studying the message of the Bible. The entire mentality, in my opinion, makes an idol out of the Bible at the expense of reading it to understand what it is trying to teach us about God and salvation.

Limited inerrancy: St. John Henry Newman and “passing remarks”

The alternative to this, which DV seems to suggest, is that inerrancy is limited only to things pertaining to salvation. There may be mistakes and inaccuracies on things that have nothing to do with salvation. Though inspired by God, it was actually written by human beings, not God. These authors wrote from particular socio-historical contexts.[4] As a result, it contains many statements of a historical nature that have no salvific content in themselves and so need not be inerrant.

This was the view of St. John Henry Newman, who called such statements “obiter dicta,” which is a Latin juridical term that means “said in passing,” as in, passing remarks that are not germane to the argument. Here is how Newman explained it:
“Being inspired because written by inspired men, [the Scriptures] have a human side, which manifests itself in language, style, tone of thought, character, intellectual peculiarities, and such infirmities, not sinful, as belong to our nature, and which in unimportant matters may issue in what in doctrinal definitions is called an obiter dictum.” (§30)
Such passing remarks, according to Newman, do not relate to faith and morals, and therefore “may without violence be referred to the human element in [Scripture’s] composition” (§34). This does not mean such remarks are meaningless or that they should be excised from the text, for they could hold some literary meaning. It only means that, considered in isolation as merely historical data, they are not germane to the salvific message. Often called the “absent father of Vatican II” (absent because he died 72 years before it began), the wording of DV recalls Newman’s position. The theologians who wrote it knew and positively appreciated his views.[5]

When Pope Leo XIII said in 1893 that limited inerrancy “cannot be tolerated” (Providentissimus Deus 20), it was understood that he had the recently-deceased Cardinal Newman in mind. Fifty years later, Pius XII renewed this, explicitly naming “obiter dicta” but not Newman himself (Divino Afflante Spiritu 1). Vatican II and the post-conciliar popes have brought about many theological and liturgical developments. Pope Francis canonized John Henry Newman on October 13, 2019, and it seems likely that a future pope will declare Newman a Doctor of the Church. If that were to happen, it would mean that he had been judged as useful for the whole Church. Given Newman’s canonization and prominent influence on the Second Vatican Ecumenical Council, I think his views deserve serious re-consideration.

In fact, DV 11 is widely understood to mean some kind of limited inerrancy; it is the de facto default position of most Catholic theologians and even bishops. In 2005, for example, the bishops’ conference of England and Wales, together with the bishops’ conference of Scotland, interpreted DV 11 as follows:

It is important to note this teaching of the Second Vatican Council that the truth of Scripture is to be found in all that is written down ‘for the sake of our salvation’. We should not expect total accuracy from the Bible in other, secular matters. We should not expect to find in Scripture full scientific accuracy or complete historical precision.[6]

The two bishops conferences specifically labeled this a “teaching document,” meaning that it exercised the ordinary magisterium of the bishops of those countries.[7] The same position was taken in the working document (Instrumentum Laboris) of the 2008 Synod of Bishops on the Word of God. It is even stronger:
The following can be said with certainty: […] with regards to what might be inspired in the many parts of Sacred Scripture, inerrancy applies only to “that truth which God wanted put into sacred writings for the sake of salvation” (DV 11).
There must have been some disagreement about this among the bishops, however, because in their final propositions (#12), they asked the Congregation for the Doctrine of the Faith to clarify the matter. Following this, Benedict XVI, in his 2010 apostolic exhortation Verbum Domini, quoted DV 11 and then added:
One must acknowledge the need today for a fuller and more adequate study of these realities [inspiration and truth], in order better to respond to the need to interpret the sacred texts in accordance with their nature. Here I would express my fervent hope that research in this field will progress and bear fruit both for biblical science and for the spiritual life of the faithful. (19)
He wisely judged a magisterial intervention inopportune, and instead handed the issue back to biblical and theological researchers.

As for post-conciliar theologians, some version of limited inerrancy is almost universally espoused (outside of traditionalist circles). The two giants of twentieth-century American Catholic biblical scholarship, Fr. Joseph Fitzmyer, SJ,[8] and Fr. Raymond Brown, SS,[9] espoused this view.[10] The advantages of limited inerrancy are that it is rational, it has the authority of Newman, it accords best with the final wording of DV, it is more coherent with the view of revelation given in chapter 1 of DV than is total inerrancy (self-revelation, not facts), and it allows Catholic theology to bypass fruitless and self-defeating debates about trivia and minutiae.
This is what I tell my students: when you get to the pearly gates, is St. Peter going to give you a pop quiz about who was high priest when David ate the show-bread or who Belshazzar’s father was? No, he’s going to ask you whether, by God’s grace, you performed the works of mercy.
In the next and final part of my analysis of DV 11, I will discuss limited inerrancy as understood by then-Fr. Joseph Ratzinger. The future Pope Benedict XVI served as a peritus (expert theologian) at Vatican II for the German-speaking bishops who helped write Dei Verbum and has written about the subject of truth and error in the Bible.


Notes:

[1]   My translation of the original Latin, which reads, “Cum ergo omne id, quod auctores inspirati seu hagiographi asserunt, retineri debeat assertum a Spiritu Sancto, inde Scripturae libri veritatem, quam Deus nostrae salutis causa Litteris Sacris consignari voluit, firmiter, fideliter et sine errore docere profitendi sunt.”

[2] This is an enormous topic that I cannot address here, but a good starting point is Benedict XVI’s 2005 curial address in which he espoused a “hermeneutic of reform” and “renewal in continuity” that encompasses certain “ruptures” in which the Council really did change some particulars (his example being religious liberty) on the basis of deeper doctrinal principles. The continuity lies in these deeper principles. This is also Pope Francis’s view.

[3] Joseph Fitzmyer gives a detailed account of this problem in his Anchor Bible translation and commentary: The Gospel according to Luke I-IX (AB 28, 1982).

[4] I will return to this point and its significance for biblical interpretation in my next post.

[5] See Juan Velez Giraldo, “Newman’s Influence on Vatican II’s Constitution Dei Verbum,” Scripta Theologica 51 (2019): 711-40.

[6] The Gift of Scripture: A teaching document of the Bishops’ Conferences of England and Wales, and of Scotland (2005)

[7] Not the universal magisterium, which would require the explicit approval of the pope or Ecumenical Council.

[8] Quoting DV 11, Fitzmyer writes: “Inerrancy is the quality of all assertions in the Bible that pertain to human salvation. That important phrase saves Catholic interpreters from crass fundamentalism, because it means that the charism of inerrancy does not necessarily grace every statement made with a past tense verb as if it were historically true” (Joseph Fitzmyer, The Interpretation of Scripture: In Defense of the Historical-Critical Method [2008], 8).

[9] Brown was well aware of the ambiguity of DV 11, but argued that it means: “It is not as if some parts of Scripture teach without error ‘truth for the sake of salvation,’ and other parts do not. Everything in Scripture is inerrant to the extent to which it conforms to the salvific purpose of God” (The Critical Meaning of the Bible [1981], 20).

[10] Theologian Joseph O’Leary gave a robust and polemical defense of it at Durham University shortly before the aforementioned synod of bishops on the Word of God: “Scriptural Inerrancy” (4/20/08).

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Dr. Adam Rasmussen is a Professorial Lecturer in the Department of Theology at Georgetown University. He has a Ph.D. in Theology and Religious Studies from The Catholic University of America, specializing in historical theology and early Christianity. His research focuses on St. Basil, Origen, and the interface between theology and science in their writings. His current research focuses on Basil and the human body, physiology, and medicine. 

How Catholics Read the Bible, Part 2 - Are There Mistakes in the Bible?




THEOLOGY / UNPACKING VATICAN II

Are there any mistakes in the Bible? Dei Verbum, chapter 3

by Adam Rasmussen
September 9, 2020


In part 1 of my analysis of the third chapter of the Vatican II document Dei Verbum (DV), I showed how the Church understands the creation of the Bible as a divine-human synergy. God is its Author insofar as he inspired it, but human beings are its “true authors” (DV 11). They actually wrote the words, which are therefore human words. In this second part, I will examine the second paragraph of section 11, which tells us that when it comes to salvation, the Bible teaches truth without error.

Is the Bible “inerrant”? The words inerrant and inerrancy are neologisms coined during the largely Protestant contests of the early-19th century about the factual truthfulness of the Bible (as well as occasionally being used to refer to the Catholic doctrine of papal infallibility).[1] Disputes arose from the new field of biblical archaeology as well as the burgeoning of critical historiography, which called the Bible’s historical reliability into serious question. Insofar as Catholics at the time were more caught up in the codification of the doctrine of papal infallibility (achieved in 1870 at the First Vatican Council), the word inerrancy is principally associated with Protestant fundamentalism.

The original “schema” on the Sources of Revelation,[2] drafted by the pre-conciliar Preparatory Theological Commission in 1960, twice used the word inerrancy. One instance was replaced by “immunity from error” for the version presented to the bishops at the Council. This document, and all the preparatory documents prepared by the Commission, were rejected by a super-majority of bishops, who then enlisted theologians to draft new documents. This was the moment that truly made the Council, as it effectively liberated itself from the neo-scholastic Roman curia and their regressive and self-referential approach to Catholic teaching. Dei Verbum does not use the words inerrant or inerrancy, which have never appeared in any magisterial document.[3]

What does DV say about truth and error in Scripture? Here is the exact wording:
Since everything that the inspired authors or sacred writers assert must be held to have been asserted by the Holy Spirit, it must be confessed that the books of Scripture firmly, faithfully, and without error teach the truth that God, for the sake of our salvation, wished to be put in writing in Holy Writ. (11)
This teaches a kind of inerrancy, but not the fundamentalist kind, for the nature of “inerrancy” is qualified. What does the Bible teach without error? “The truth.” What truth? “The truth that God, for the sake of our salvation” wanted in it. The phrase “for the sake of our salvation” is the key.

At this point, let us recall the purpose of Scripture. From chapter 1 of DV, we learned that revelation is not an information dump, as if we could be saved by knowing certain facts, which is essentially the heresy of Gnosticism (from the Greek word gnosis, which means “knowledge”). Revelation is God’s disclosure of himself and his will for the human race. What is that will? Salvation. To become one with God (even in a certain sense to “become God”). If revelation were a body of knowledge laid out in the Bible (as many Christians take it to be), then it would follow logically that that body would have to be flawless, without error of any kind. After all, if being saved required knowing all the right facts, then salvation would be endangered by even the slightest mistake. But according to DV, revelation is not about information (though it contains information) but salvation. Therefore, immunity from error is necessary only insofar as salvation is concerned. Which is what DV says: the Bible teaches without error the truth revealed by God for the sake of salvation.

But what exactly does this salvation-focused understanding of “inerrancy” imply? Does this mean the Bible may contain errors on issues that are unrelated to salvation? At this point it is necessary to acknowledge that this question was debated by the bishops themselves and has been the subject of heated controversy ever since. As in all aspects of Catholic theology, multiple interpretations are possible and permissible. The final wording of DV is by design open to some interpretation. And that is okay. To rightly understand the different possible interpretations, it is necessary to look at the drafting process that DV went through as well as the debates that took place during the Council.

The original schema De fontibus differed radically from DV. It said inspiration “necessarily excludes and repels error in any matter, religious or profane” (12). The word profane encompassed historical statements. When Dei Verbum was first drafted to replace De fontibus, it said something similar, namely that the Bible is “completely free of all error.”[4] This wording was taken more or less from Pius XII’s 1943 encyclical Divino Afflante Spiritu: “freedom from any error whatsoever” (1); “immunity from all error” (38). The third draft changed it to “without any error.” While this is the same assertion, it is less emphatic, as if the document were moving farther and farther away from the original, at least rhetorically.
Cardinal Franz Konig

During the Council Cardinal Franz König, the Archbishop of Vienna, advocated against total inerrancy, famously reading aloud a list of well-known errors in the Bible, such as the locus classicus of Mark 2:26, which mistakes Abiathar for his father Achimelech (2 Sam 8:17). In this he seemed to have the support of the majority, and so the fourth draft of DV was substantially changed, so that it now said the Scriptures “teach saving truth without error.” Far from saying the Bible is free of any error, it now asserted that it was free of error only with respect to “saving truth.” This wording clearly implied that inerrancy was limited and caused a stir among the more conservative bishops, who asked Paul VI to intervene. As a result, the pope had the word saving removed. However, when this was done, the clause “for the sake of our salvation” was added in its place! One hand gives, while the other takes away. Thus, the final, authoritative wording –approved by 99.7% of the assembled bishops[5]– states that the Scriptures “teach without error the truth that God, for the sake of our salvation, wished to be put in writing in Holy Writ” (DV 11).

As a historical theologian, I believe magisterial documents should be interpreted within their historical context. I despise attempts to interpret them purely Platonically, as if the words stood apart from history and the men that wrote them in some Ideal realm. What does this drafting and debate process tell us about what DV 11 means? It seems to suggest that the majority of bishops favored some kind of salvation-centric limited inerrancy. However, since the conservative minority went to the pope about this, and he was sympathetic to their concern (which is no surprise, given the view of his predecessor Pius XII), the Council had little choice but to settle for a somewhat-ambiguous compromise.

In my next article, I will evaluate several ways to interpret this contested phrase and what it tells us about how God uses Scripture to reveal himself to us.


Notes:

[1] See Oxford English Dictionary, s.v. “inerrancy.”

[2] De fontibus revelationis. Notice the plural. The draft strongly defends the ideas that Tradition and Scripture are two sources and that some truths are found in Tradition only. Both were rejected by Dei Verbum, as I showed in my earlier post on chapter 2. The text has been translated into English with commentary by (my teacher) Fr. Joseph Komonchak.

[3] It can be found in the heading attached to Leo XIII’s encyclical Providentissimus Deus 20 in Denzinger (DS 3291): “De inspiratione et inerrantia s[acrae] Scripturae.” PD itself, however, does not use the word.

[4] These changes are documented in Robert P. Miller, “’For the Sake of Our Salvation’: Interpreting Dei Verbum, Art. 11, Fifty Years Later,” The Journal of Scriptural Reasoning 15, no. 2 (2016): (1-12) 3.

[5] This is the number from the final, ceremonial vote. There were a few more dissenters at the last meaningful vote.

Main Image: The front side (recto) of Papyrus 1, a New Testament manuscript of the Gospel of Matthew. Most likely originated in Egypt. Also part of the Oxyrhynchus Papyri (P. oxy. 2). By Unknown author – University of Pennsylvania Library [1], Public Domain, https://commons.wikimedia.org/w/index.php?curid=10717414 

Cardinal Franz Konig image: By The original uploader was Walter Ching at English Wikipedia. – Transferred from en.wikipedia to Commons., CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=6067656

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Dr. Adam Rasmussen is a Professorial Lecturer in the Department of Theology at Georgetown University. He has a Ph.D. in Theology and Religious Studies from The Catholic University of America, specializing in historical theology and early Christianity. His research focuses on St. Basil, Origen, and the interface between theology and science in their writings. His current research focuses on Basil and the human body, physiology, and medicine. 

How Catholics Read the Bible, Part 1 - What is Revelation?




THEOLOGY / UNPACKING VATICAN II

God Reveals Himself: Dei Verbum, Chapter One

by Adam Rasmussen
June 24, 2020

As this millennium approached, John Paul II called upon the whole Church to do an examination of conscience regarding the extent to which it had received and implemented the Second Vatican Ecumenical Council (Tertio Millennio Adveniente 36). He said that the Council gave the Church a “truly huge wealth of content” and a “new, previously-unknown tone,” which together “constitute almost a message of a new age” (ibid. 20).[1] This statement presages one of Pope Francis’s oft-repeated sayings: “We are not living in an era of change, but a change of era.” Although a quarter-century has passed since John Paul II wrote this, I believe, as apparently does Francis, that the Catholic Church still has not fully implemented that epochal Synod. To pursue this noble goal within my own modest means, I am exploring major themes of some of the Council’s major documents in a series of posts. In this initial post, I explain how the first chapter of Dei Verbum radically shifted the Church’s predominant understanding of revelation away from one of propositional truth to one of God’s self-revelation.


“Dei Verbum radically shifted the Church’s predominant understanding of revelation
away from one of propositional truth to one of God’s self-revelation.”


Dei Verbum is one of the four principal documents, called Constitutions, of Vatican II. Although now 55 years old, DV remains the magisterial touchstone for the authentic Catholic understanding of divine revelation to this day.

Dei Verbum does not bury the lede: chapter 1 opens with the main point of that chapter: “It pleased God to reveal himself and make known the mystery (sacramentum) of his will” (DV 2). The object of God’s revelation is his own self and his will for the human race. The purpose of divine revelation is not merely to reveal information about the world or human history. It is to make God known and accessible to his children. For example, Gen 1:3-5 narrates the creation of the first day, when “God separated the light from the darkness” (v. 4). This is not a divine disclosure of the scientific facts of what happened during the first 86,400 seconds of the universe’s existence. Rather, by this passage God reveals something of himself: his power to create from nothing, and his ability to bring order from chaos, light from darkness, good from evil.

The word sacramentum here is significant. It is the Latin translation of the Greek word mysterion (mystery), which refers to a secret religious ritual or truth. Dei Verbum takes this phrase from Ephesians 1:9: “For he has made known to us […] the mystery of his will” (RSV). This “mystery” is God’s plan to reconcile all things and all beings in Christ (Eph 1:10; 1:21-23; Phil 2:10-11). The Latin word sacramentum evokes the Catholic concept of an efficacious sign by which our spirits become one with God. This was God’s hidden purpose as he revealed himself throughout salvation history “in many and various ways” (Heb 1:1; DV 4): to unite us to himself.

This purpose is what theologians call divinization or deification (theosis in Greek): for human beings “to become sharers of the divine nature” (2 Pet 1:4; DV 2). How? By reading and studying the Bible, perhaps? That would be the goal if revelation were the merely conveying information, but that could never divinize us. Rather, we become divine, not through the Bible itself, but “through Christ, the Word made flesh” (DV 2). It was the second-century bishop, St. Irenaeus, who first said that the Word of God “became what we are, that he might make us into what he himself is.”[2] From this derives the profound paradox of St. Athanasius: “He himself became human, that we might become God.”[3]

But if this is so, what are we to make of the various stories and texts of the Bible? If they are not themselves the revelation, what role do they play in God’s self-revelation? They are a means of God’s self-revelation: “This economy (oeconomia) of revelation is made through intrinsically-connected deeds and words” (DV 2). The Greek word oikonomia (economy) here, so important in Eastern theology, is effaced in the English translations.[4] Oikonomia refers to the managing of a household (oikos = house, nomos = law). In its theological usage, it refers to how God relates to the world, his management of, and plan for, the world and the human race. It is distinguished from theologia (theology), which refers to how God exists eternally in himself. Here it shows that God’s revelation is neither a complete book that one day fell tout de suite from the sky, nor a patchwork of enigmas, riddles, visions and prophecies that accumulated over time. Rather, God revealed himself deliberately over thousands of years, through the Torah, the prophets, and the other Hebrew writings. The pinnacle and culmination of this ancient economy is revealed in the New Testament, when the Son of God himself, becoming human, “perfects revelation by fulfilling it” (DV 4).


“These texts are not just reportings of ancient happenings to give
us a neat history lesson: they are how God reveals himself.”


Revelation comes by both words and deeds. “The words proclaim the works” (DV 2). That is, the many stories of the Bible tell what God has done for his people, first for the Israelites and later for the whole human race with the Christ event. Once again, these texts are not just reportings of ancient happenings to give us a neat history lesson: they are how God reveals himself. “The works performed by God in the history of salvation manifest and corroborate the teaching and significance of the words” (ibid). It is by these acts, perhaps more than by any other words in Scripture, that God’s will for liberation is shown to us.

Take, for example, a verse like Numbers 33:14: “And they set out from Alush, and encamped at Rephidim, where there was no water for the people to drink.” Seen from the view of revelation proposed in Dei Verbum, these words are part of the broader story of God’s liberation of the Israelites from oppression, and thus they are integral to God’s revelation. On the fundamentalistic view, however, the words themselves are considered to be a divine revelation. Thus, a fundamentalist would conclude that God wanted to tell us about this particular fact of history, namely that the Israelites once encamped at a place called Rephidim, which lacked water. And that would be that; that is the revelation of that verse. The only difference between it and other interesting facts, such as that Alexander the Great defeated the Maedi in 340 B.C., is that this one happens to have come from God rather than human beings. Although the significance of the distinction between these two concepts of revelation may seem small, its implications for biblical studies and theology are large, as will become clear when we reach chapter 3 of Dei Verbum.

In addition to the stories of salvation history, there are also words and teachings about God as well as moral instructions, not all of which are immediately connected to a particular divine deed. For example, St. James says: “Draw near to God and he will draw near to you” (4:8). Words like these serve to “elucidate the mystery contained in the deeds” (DV 4). They clarify the meaning and purpose behind God’s works, and also teach us about God himself and what he expects of us. This verse tells us that union with God requires our own effort as well.

What is the ultimate message? The document virtually defines the content of revelation as this: “God is with us to free us from the darkness of sin and death and to raise us up again into everlasting life” (DV 6). All the words and deeds of Scripture, taken together, point to this message, which is the Gospel. “Emmanuel: God is with us” (Matt 1:23-24).

This way of defining revelation focuses on God and his liberation of humanity. It is opposed to a fundamentalistic approach that defines revelation as simply the words on the page, which are then taken to be God’s own words. It provides a key by which the Christian reader may find the salvific and divine message conveyed through the medium of the human words considered in their totality. Each individual verse is not in itself a revelation from God. Considered in its literary context, each verse contributes to the revelation, insofar as every sentence in a work of literature is integral to the whole.

In my next post I will explore how this concept of revelation in the first chapter of Dei Verbum corresponds to the concept of faith, and how that ties in with the “new, previously-unknown tone” of the conciliar documents.


Notes:

[1] All biblical quotations are from the Revised Standard Version. All other quotations are my own translation of the Latin or Greek.

[2] Against Heresies 5, preface: Factus est quod sumus nos, uti nos perficeret esse quod et ipse.

[3] On the Incarnation 54,3: Αὐτὸς γὰρ ἐνηνθρώπησεν, ἵνα ἡμεῖς θεοποιηθῶμεν.

[4] The Daughters of St. Paul translation, used on the Vatican website, has plan, which is good. Both Flannery and Tanner have pattern. I do not know what the old Abbott translation has.

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Dr. Adam Rasmussen is a Professorial Lecturer in the Department of Theology at Georgetown University. He has a Ph.D. in Theology and Religious Studies from The Catholic University of America, specializing in historical theology and early Christianity. His research focuses on St. Basil, Origen, and the interface between theology and science in their writings. His current research focuses on Basil and the human body, physiology, and medicine.

Adam blogs at https://chrysologus.blogspot.com/






Tuesday, September 8, 2020

CosmoEcological Civlizations - PostCapitalistic Economies & Politics, Part 2a




CosmoEcological Civlizations - PostCapitalistic
Economies & Politics, Part 2a

by R.E. Slater
September 5, 2020

I hope to cover the basics of political/economic ideologies simply using relevant videos and standard Wikipedia articles to help frame out a futuristic look at where a Christian-based political economic might go. Generally I will use the idea of an ecological society for this near-term futuristic vision. I find it attainable, and if done right, reflective of human and environmental justice and equality. This then would also lead us into a some kind of mutually beneficial post-capitalistic paradigm again, reflective of Christian teachings related to God's Love, Jesus' practices and teachings, and the new kingdom ethic summarized on the Sermon on the Mount  in Matthew 5 (see NASB text here)

[The] Sermon on the Mount [is] a biblical collection of religious teachings and ethical sayings of Jesus of Nazareth, as found in Matthew, chapters 5–7. The sermon was addressed to disciples and a large crowd of listeners to guide them in a life of discipline based on a new law of love, even to enemies, as opposed to the old law of retribution. In the Sermon on the Mount are found many of the most familiar Christian homilies and sayings, including the Beatitudes and the Lord’s Prayer (qq.v.). - Encyc Britannica

Part 1 will cover the basics of political economies. Initially I thought to ex-clude "libertarianism" for the simple reason that complex governments are here to stay and will require complex governmental solutions for poly-plural multi-ethnic societies. Libertarianism proposes small governments with less footprint which I find impractical, if not pure fantasy. However, locality (and meta-localities) will drive ecological societies and for this reason, along with the fact that libertarianism is a popular ideology I will lead off with it first after a general introductory video.

Part 2 will cover the basics of cultural philosophies such as modernism et al and where these cultural movements might be taking us. Having spent a large amount of time earlier this year speaking to the fundamentals of the universe using process philosophy the principles therewith will be used to help guide us toward a process-based futurism.

And finally, in Part 3, I will attempt to describe what future ecological civilizations may look like under a whole new kind of political-economic schema.

Soooo, here we go....


Topics to be Covered

Part 1
  • Libertarianism
  • (Classic, Enlightenment) Liberalism
  • (Americanized) Modern Liberalism
  • Social Liberalism
  • Neo-Conservatism
  • Conservatism
  • Neo-Liberalism
  • Summary 1 - Post-Capitalist Protestant View
  • Summary 2 - Post-Capitalist Catholic View
Part 2
  • Modernism
  • Postmodernism
  • Post-Postmodernism
  • Hypermodernism
  • Transmodernism
  • Metamodernism
Part 3
  • Post-Capitalism Economies
  • CcosmoEcological Civilizations






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Modernity


Modernity, a topic in the humanities and social sciences, is both a historical period (the modern era) and the ensemble of particular socio-cultural norms, attitudes and practices that arose in the wake of the Renaissance—in the "Age of Reason" of 17th-century thought and the 18th-century "Enlightenment". Some commentators consider the era of modernity to have ended by 1930, with World War II in 1945, or the 1980s or 1990s; the following era is called postmodernity. The term "contemporary history" is also used to refer to the post-1945 timeframe, without assigning it to either the modern or postmodern era. (Thus "modern" may be used as a name of a particular era in the past, as opposed to meaning "the current era".)

Depending on the field, "modernity" may refer to different time periods or qualities. In historiography, the 17th and 18th centuries are usually described as early modern, while the long 19th century corresponds to "modern history" proper. While it includes a wide range of interrelated historical processes and cultural phenomena (from fashion to modern warfare), it can also refer to the subjective or existential experience of the conditions they produce, and their ongoing impact on human culture, institutions, and politics (Berman 2010, 15–36).

As an analytical concept and normative ideal, modernity is closely linked to the ethos of philosophical and aesthetic modernism; political and intellectual currents that intersect with the Enlightenment; and subsequent developments such as existentialism, modern art, the formal establishment of social science, and contemporaneous antithetical developments such as Marxism. It also encompasses the social relations associated with the rise of capitalism, and shifts in attitudes associated with secularisation and post-industrial life (Berman 2010, 15–36).

By the late 19th and 20th centuries, modernist art, politics, science and culture has come to dominate not only Western Europe and North America, but almost every civilized area on the globe, including movements thought of as opposed to the West and globalization. The modern era is closely associated with the development of individualism,[1] capitalism,[2] urbanization[1] and a belief in the possibilities of technological and political progress.[3][4] Wars and other perceived problems of this era, many of which come from the effects of rapid change, and the connected loss of strength of traditional religious and ethical norms, have led to many reactions against modern development.[5][6] Optimism and belief in constant progress has been most recently criticized by postmodernism while the dominance of Western Europe and Anglo-America over other continents has been criticized by postcolonial theory.

In the view of Michel Foucault (1975) (classified as a proponent of postmodernism though he himself rejected the "postmodernism" label, considering his work as "a critical history of modernity"—see, e.g., Call 2002, 65), "modernity" as a historical category is marked by developments such as a questioning or rejection of tradition; the prioritization of individualism, freedom and formal equality; faith in inevitable social, scientific and technological progress, rationalization and professionalization, a movement from feudalism (or agrarianism) toward capitalism and the market economy, industrialization, urbanization and secularisation, the development of the nation-state, representative democracy, public education (etc.) (Foucault 1977, 170–77).


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IGNANT-Art-Asmund-Havesteen-Mikkelsen-Flooded-Modernity-4
link


Modernism


Modernism is both a philosophical movement and an art movement that arose from broad transformations in Western society during the late 19th and early 20th centuries. The movement reflected a desire for the creation of new forms of art, philosophy, and social organization which reflected the newly emerging industrial world, including features such as urbanization, new technologies, and war. Artists attempted to depart from traditional forms of art, which they considered outdated or obsolete. The poet Ezra Pound's 1934 injunction to "Make it new!" was the touchstone of the movement's approach.

Modernist innovations included abstract art, the stream-of-consciousness novel, montage cinema, atonal and twelve-tone music, and divisionist painting. Modernism explicitly rejected the ideology of realism[a][2][3] and made use of the works of the past by the employment of reprise, incorporation, rewriting, recapitulation, revision and parody.[b][c][4] Modernism also rejected the certainty of Enlightenment thinking, and many modernists also rejected religious belief.[5][d] A notable characteristic of modernism is self-consciousness concerning artistic and social traditions, which often led to experimentation with form, along with the use of techniques that drew attention to the processes and materials used in creating works of art.[7]

While some scholars see modernism continuing into the 21st century, others see it evolving into late modernism or high modernism.[8] Postmodernism is a departure from modernism and rejects its basic assumptions.[9][10][11]

Definition

Some commentators define modernism as a mode of thinking—one or more philosophically defined characteristics, like self-consciousness or self-reference, that run across all the novelties in the arts and the disciplines.[12] More common, especially in the West, are those who see it as a socially progressive trend of thought that affirms the power of human beings to create, improve and reshape their environment with the aid of practical experimentation, scientific knowledge, or technology.[e] From this perspective, modernism encouraged the re-examination of every aspect of existence, from commerce to philosophy, with the goal of finding that which was 'holding back' progress, and replacing it with new ways of reaching the same end. Others focus on modernism as an aesthetic introspection. This facilitates consideration of specific reactions to the use of technology in the First World War, and anti-technological and nihilistic aspects of the works of diverse thinkers and artists spanning the period from Friedrich Nietzsche (1844–1900) to Samuel Beckett (1906–1989).[14][15][16][17][18]

According to Roger Griffin, modernism can be defined in a maximalist vision as a broad cultural, social, or political initiative, sustained by the ethos of "the temporality of the new". Modernism sought to restore, Griffin writes, a "sense of sublime order and purpose to the contemporary world, thereby counteracting the (perceived) erosion of an overarching ‘nomos’, or ‘sacred canopy’, under the fragmenting and secularizing impact of modernity." Therefore, phenomena apparently unrelated to each other such as "Expressionism, Futurism, vitalism, Theosophy, psychoanalysis, nudism, eugenics, utopian town planning and architecture, modern dance, Bolshevism, organic nationalism – and even the cult of self-sacrifice that sustained the hecatomb of the First World War – disclose a common cause and psychological matrix in the fight against (perceived) decadence." All of them embody bids to access a "supra-personal experience of reality", in which individuals believed they could transcend their own mortality, and eventually that they had ceased to be victims of history to become instead its creators.[19]

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Postmodernity


Postmodernity (post-modernity or the postmodern condition) is the economic or cultural state or condition of society which is said to exist after modernity (In this context, "modern" is not used in the sense of "contemporary", but merely as a name for a specific period in history). Some schools of thought hold that modernity ended in the late 20th century – in the 1980s or early 1990s – and that it was replaced by postmodernity, and still others would extend modernity to cover the developments denoted by postmodernity, while some believe that modernity ended after World War II. The idea of the post-modern condition is sometimes characterized as a culture stripped of its capacity to function in any linear or autonomous state like regressive isolationism, as opposed to the progressive mind state of modernism.[1]

Postmodernity can mean a personal response to a postmodern society, the conditions in a society which make it postmodern or the state of being that is associated with a postmodern society as well as a historical epoch. In most contexts it should be distinguished from postmodernism, the adoption of postmodern philosophies or traits in the arts, culture and society. In fact, today, historical perspectives on the developments of postmodern art (postmodernism) and postmodern society (postmodernity) can be best described as two umbrella terms for processes engaged in an ongoing dialectical relationship like post-postmodernism, the result of which is the evolving culture of the contemporary world.[2]

Some commentators deny that modernity ended, and consider the post-WWII era to be a continuation of modernity, which they refer to as late modernity.

Uses of the term

Postmodernity is the state or condition of being postmodern – after or in reaction to that which is modern, as in postmodern art (see postmodernism). Modernity is defined as a period or condition loosely identified with the Progressive Era, the Industrial Revolution, or the Enlightenment. In philosophy and critical theory postmodernity refers to the state or condition of society which is said to exist after modernity, a historical condition that marks the reasons for the end of modernity. This usage is ascribed to the philosophers Jean-François Lyotard and Jean Baudrillard.

One "project" of modernity is said by Habermas to have been the fostering of progress by incorporating principles of rationality and hierarchy into public and artistic life. (See also postindustrial, Information Age.) Lyotard understood modernity as a cultural condition characterized by constant change in the pursuit of progress. Postmodernity then represents the culmination of this process where constant change has become the status quo and the notion of progress obsolete. Following Ludwig Wittgenstein's critique of the possibility of absolute and total knowledge, Lyotard further argued that the various metanarratives of progress such as positivist science, Marxism, and structuralism were defunct as methods of achieving progress.

The literary critic Fredric Jameson and the geographer David Harvey have identified postmodernity with "late capitalism" or "flexible accumulation", a stage of capitalism following finance capitalism, characterised by highly mobile labor and capital and what Harvey called "time and space compression". They suggest that this coincides with the breakdown of the Bretton Woods system which, they believe, defined the economic order following the Second World War. (See also consumerism, critical theory.)

Those who generally view modernity as obsolete or an outright failure, a flaw in humanity's evolution leading to disasters like Auschwitz and Hiroshima, see postmodernity as a positive development. Other philosophers, particularly those seeing themselves as within the modern project, see the state of postmodernity as a negative consequence of holding postmodernist ideas. For example, Jürgen Habermas and others contend that postmodernity represents a resurgence of long running counter-enlightenment ideas, that the modern project is not finished and that universality cannot be so lightly dispensed with. Postmodernity, the consequence of holding postmodern ideas, is generally a negative term in this context.

Postmodernism

Postmodernity is a condition or a state of being associated with changes to institutions and creations (Giddens, 1990) and with social and political results and innovations, globally but especially in the West since the 1950s, whereas postmodernism is an aesthetic, literary, political or social philosophy, the "cultural and intellectual phenomenon", especially since the 1920s' new movements in the arts. Both of these terms are used by philosophers, social scientists and social critics to refer to aspects of contemporary culture, economics and society that are the result of features of late 20th century and early 21st century life, including the fragmentation of authority and the commoditization of knowledge (see "Modernity").

The relationship between postmodernity and critical theory, sociology and philosophy is fiercely contested. The terms "postmodernity" and "postmodernism" are often hard to distinguish, the former being often the result of the latter. The period has had diverse political ramifications: its "anti-ideological ideas" appear to have been associated with the feminist movement, racial equality movements, gay rights movements, most forms of late 20th century anarchism and even the peace movement as well as various hybrids of these in the current anti-globalization movement. Though none of these institutions entirely embraces all aspects of the postmodern movement in its most concentrated definition they all reflect, or borrow from, some of its core ideas.


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Postmodernism is a broad movement that developed in the mid- to late 20th century across philosophy, the arts, architecture, and criticism, marking a departure from modernism. The term has been more generally applied to describe a historical era said to follow after modernity and the tendencies of this era.

Postmodernism is generally defined by an attitude of skepticism, irony, or rejection toward what it describes as the grand narratives and ideologies associated with modernism, often criticizing Enlightenment rationality and focusing on the role of ideology in maintaining political or economic power. Postmodern thinkers frequently describe knowledge claims and value systems as contingent or socially-conditioned, framing them as products of political, historical, or cultural discourses and hierarchies. Common targets of postmodern criticism include universalist ideas of objective reality, morality, truth, human nature, reason, science, language, and social progress. Accordingly, postmodern thought is broadly characterized by tendencies to self-consciousness, self-referentiality, epistemological and moral relativism, pluralism, and irreverence.

Postmodern critical approaches gained purchase in the 1980s and 1990s, and have been adopted in a variety of academic and theoretical disciplines, including cultural studies, philosophy of science, economics, linguistics, architecture, feminist theory, and literary criticism, as well as art movements in fields such as literature, contemporary art, and music. Postmodernism is often associated with schools of thought such as deconstruction, post-structuralism, and institutional critique, as well as philosophers such as Jean-François Lyotard, Jacques Derrida, and Fredric Jameson.

Criticisms of postmodernism are intellectually diverse and include arguments that postmodernism promotes obscurantism, is meaningless, and that it adds nothing to analytical or empirical knowledge.

Overview

Postmodernism is an intellectual stance or mode of discourse[1][2] defined by an attitude of skepticism toward what it describes as the grand narratives and ideologies of modernism, as well as opposition to epistemic certainty and the stability of meaning.[3] It questions or criticizes viewpoints associated with Enlightenment rationality dating back to the 17th century,[4] and is characterized by irony, eclecticism, and its rejection of the "universal validity" of binary oppositions, stable identity, hierarchy, and categorization.[5][6] Postmodernism is associated with relativism and a focus on ideology in the maintenance of economic and political power.[4] Postmodernists are generally "skeptical of explanations which claim to be valid for all groups, cultures, traditions, or races," and describe truth as relative.[7] It can be described as a reaction against attempts to explain reality in an objective manner by claiming that reality is a mental construct.[7] Access to an unmediated reality or to objectively rational knowledge is rejected on the grounds that all interpretations are contingent on when they are made;[8] as such, claims to objective fact are dismissed as "naive realism."[4]

Postmodern thinkers frequently describe knowledge claims and value systems as contingent or socially-conditioned, describing them as products of political, historical, or cultural discourses and hierarchies.[4] Accordingly, postmodern thought is broadly characterized by tendencies to self-referentiality, epistemological and moral relativism, pluralism, and irreverence.[4] Postmodernism is often associated with schools of thought such as deconstruction and post-structuralism.[4] Postmodernism relies on critical theory, which considers the effects of ideology, society, and history on culture.[9] Postmodernism and critical theory commonly criticize universalist ideas of objective reality, morality, truth, human nature, reason, language, and social progress.[4]

Initially, postmodernism was a mode of discourse on literature and literary criticism, commenting on the nature of literary text, meaning, author and reader, writing, and reading.[10] Postmodernism developed in the mid- to late-twentieth century across philosophy, the arts, architecture, and criticism as a departure or rejection of modernism.[11][12][12][13] Postmodernist approaches have been adopted in a variety of academic and theoretical disciplines, including political science,[14] organization theory,[15] cultural studies, philosophy of science, economics, linguistics, architecture, feminist theory, and literary criticism, as well as art movements in fields such as literature and music. As a critical practice, postmodernism employs concepts such as hyperreality, simulacrum, trace, and difference, and rejects abstract principles in favor of direct experience.[7]

Criticisms of postmodernism are intellectually diverse, and include arguments that postmodernism promotes obscurantism, is meaningless, and adds nothing to analytical or empirical knowledge.[16][17][18][19] Some philosophers, beginning with the pragmatist philosopher Jürgen Habermas, say that postmodernism contradicts itself through self-reference, as their critique would be impossible without the concepts and methods that modern reason provides.[3] Various authors have criticized postmodernism, or trends under the general postmodern umbrella, as abandoning Enlightenment rationalism or scientific rigor.[20][21]


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Believe Anything by Barbara Kruger at Hirshhorn, Washington, DC. Steve Rhodes


Post-postmodernism is a wide-ranging set of developments in critical theory, philosophy, architecture, art, literature, and culture which are emerging from and reacting to
postmodernism. Another similar recent term is metamodernism.


This sculpture by artist Jeff Koons, is post-modern because it copies a small object but
blows it up out of proportion to cause the viewer to think of the object in a different way.


The Post in 

Post-postmodernism


Post - a Latin prefix, meaning "behind" or "after." Therefore the definition of postmodernism should be a time after the modern age. But this sparks the question, when was this world modern? Do different regions of our globe experience a modern age while others are ahead or behind? Once postmodernism is supposedly reached, what more is there? This is why it's so difficult to grasp the concepts displayed in postmodern works, they redefine reality and one's personal truths. It's hard to see how can something be 'after modern' when it's unclear what was modern in the first place. These questions without answers seems to be the purpose of postmodern work. Making the viewer think of a deeper meaning that may or may not even exist. This 'post' in postmodernism could be interpreted as the aftermath of looking at postmodern art or stories. Either way, the complex questions and contradicting answers perfectly summarize the true affects of postmodernism without a defined modernism. - Anon


Post-postmodernism


Post-postmodernism is a wide-ranging set of developments in critical theoryphilosophyarchitectureartliterature, and culture which are emerging from and reacting to postmodernism. Another similar recent term is metamodernism.

Periodization

Most scholars would agree that modernism began around 1900 and continued on as the dominant cultural force in the intellectual circles of Western culture well into the mid-twentieth century.[1] Like all eras, modernism encompasses many competing individual directions and is impossible to define as a discrete unity or totality. However, its chief general characteristics are often thought to include an emphasis on "radical aesthetics, technical experimentation, spatial or rhythmic, rather than chronological form, [and] self-conscious reflexiveness"[2] as well as the search for authenticity in human relations, abstraction in art, and utopian striving. These characteristics are normally lacking in postmodernism or are treated as objects of irony.
Postmodernism arose after World War II as a reaction to the perceived failings of modernism, whose radical artistic projects had come to be associated with totalitarianism[3] or had been assimilated into mainstream culture. The basic features of what we now call postmodernism can be found as early as the 1940s, most notably in the work of Jorge Luis Borges.[4] However, most scholars today would agree that postmodernism began to compete with modernism in the late 1950s and gained ascendancy over it in the 1960s.[5] Since then, postmodernism has been a dominant, though not undisputed, force in art, literature, film, music, drama, architecture, history, and continental philosophy. Salient features of postmodernism are normally thought to include the ironic play with styles, citations and narrative levels,[6] a metaphysical skepticism or nihilism towards a "grand narrative" of Western culture,[7] a preference for the virtual at the expense of the real (or more accurately, a fundamental questioning of what 'the real' constitutes)[8] and a "waning of affect"[9] on the part of the subject, who is caught up in the free interplay of virtual, endlessly reproducible signs inducing a state of consciousness similar to schizophrenia.[10]
Since the late 1990s there has been a small but growing feeling both in popular culture and in academia that postmodernism "has gone out of fashion."[11] However, there have been few formal attempts to define and name the era succeeding postmodernism, and none of the proposed designations has yet become part of mainstream usage.

Definitions

Consensus on what constitutes an era can not be easily achieved while that era is still in its early stages. However, a common theme of current attempts to define post-postmodernism is emerging as one where faith, trust, dialogue, performance, and sincerity can work to transcend postmodern irony. The following definitions, which vary widely in depth, focus, and scope, are listed in the chronological order of their appearance.

Turner's post-postmodernism

In 1995, the landscape architect and urban planner Tom Turner issued a book-length call for a post-postmodern turn in urban planning.[12] Turner criticizes the postmodern credo of "anything goes" and suggests that “the built environment professions are witnessing the gradual dawn of a post-Postmodernism that seeks to temper reason with faith.”[13] In particular, Turner argues for the use of timeless organic and geometrical patterns in urban planning. As sources of such patterns he cites, among others, the Taoist-influenced work of the American architect Christopher Alexandergestalt psychology and the psychoanalyst Carl Jung's concept of archetypes. Regarding terminology, Turner urges us to "embrace post-Postmodernism – and pray for a better name."[14]

Epstein's trans-postmodernism

In his 1999 book on Russian postmodernism the Russian-American Slavist Mikhail Epstein suggested that postmodernism "is ... part of a much larger historical formation," which he calls "postmodernity".[15] Epstein believes that postmodernist aesthetics will eventually become entirely conventional and provide the foundation for a new, non-ironic kind of poetry, which he describes using the prefix "trans-":
In considering the names that might possibly be used to designate the new era following "postmodernism," one finds that the prefix "trans" stands out in a special way. The last third of the 20th century developed under the sign of "post," which signalled the demise of such concepts of modernity as "truth" and "objectivity," "soul" and "subjectivity," "utopia" and "ideality," "primary origin" and "originality," "sincerity" and "sentimentality." All of these concepts are now being reborn in the form of "trans-subjectivity," "trans-idealism," "trans-utopianism," "trans-originality," "trans-lyricism," "trans-sentimentality" etc.[16]
As an example Epstein cites the work of the contemporary Russian poet Timur Kibirov.[17]

Gans' post-millennialism

The term post-millennialism was introduced in 2000 by the American cultural theorist Eric Gans[18] to describe the era after postmodernism in ethical and socio-political terms. Gans associates postmodernism closely with "victimary thinking," which he defines as being based on a non-negotiable ethical opposition between perpetrators and victims arising out of the experience of Auschwitz and Hiroshima. In Gans's view, the ethics of postmodernism is derived from identifying with the peripheral victim and disdaining the utopian center occupied by the perpetrator. Postmodernism in this sense is marked by a victimary politics that is productive in its opposition to modernist utopianism and totalitarianism but unproductive in its resentment of capitalism and liberal democracy, which he sees as the long-term agents of global reconciliation. In contrast to postmodernism, post-millennialism is distinguished by the rejection of victimary thinking and a turn to "non-victimary dialogue"[19] that will "diminish ... the amount of resentment in the world."[20] Gans has developed the notion of post-millennialism further in many of his internet Chronicles of Love and Resentment[21] and the term is allied closely with his theory of generative anthropology and his scenic concept of history.[22]

Kirby's pseudo-modernism or digimodernism

In his 2006 paper The Death of Postmodernism and Beyond, the British scholar Alan Kirby formulated a socio-cultural assessment of post-postmodernism that he calls "pseudo-modernism".[23] Kirby associates pseudo-modernism with the triteness and shallowness resulting from the instantaneous, direct, and superficial participation in culture made possible by the internet, mobile phones, interactive television and similar means: "In pseudo-modernism one phones, clicks, presses, surfs, chooses, moves, downloads."[23]
Pseudo-modernism's "typical intellectual states" are furthermore described as being "ignorance, fanaticism and anxiety" and it is said to produce a "trance-like state" in those participating in it. The net result of this media-induced shallowness and instantaneous participation in trivial events is a "silent autism" superseding "the neurosis of modernism and the narcissism of postmodernism." Kirby sees no aesthetically valuable works coming out of "pseudo-modernism". As examples of its triteness he cites reality TV, interactive news programs, "the drivel found ... on some Wikipedia pages", docu-soaps, and the essayistic cinema of Michael Moore or Morgan Spurlock.[23] In a book published in September 2009 titled Digimodernism: How New Technologies Dismantle the Postmodern and Reconfigure our Culture, Kirby developed further and nuanced his views on culture and textuality in the aftermath of postmodernism.

Vermeulen and van den Akker's metamodernism

In 2010 the cultural theorists Timotheus Vermeulen and Robin van den Akker introduced the term metamodernism [24] as an intervention in the post-postmodernism debate. In their article "Notes on Metamodernism" they assert that the 2000s are characterized by the emergence of a sensibility that oscillates between, and must be situated beyond, modern positions and postmodern strategies. As examples of the metamodern sensibility Vermeulen and van den Akker cite the "informed naivety", "pragmatic idealism" and "moderate fanaticism" of the various cultural responses to, among others, climate change, the financial crisis, and (geo)political instability.
The prefix 'meta' here refers not to some reflective stance or repeated rumination, but to Plato's metaxy, which intends a movement between opposite poles as well as beyond.[25]


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Modernism3




click here to enlarge