A Phenomenology of Christian Life: Glory and Night (Indiana by Felix Ó Murchadha

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By Felix Ó Murchadha

How does Christian philosophy deal with phenomena on the planet? Felix Ó Murchadha believes that seeing, listening to, or another way sensing the area via religion calls for transcendence or considering via glory and evening (being and meaning). by way of difficult a lot of Western metaphysics, Ó Murchadha exhibits how phenomenology opens new rules approximately being, and the way philosophers of "the theological turn" have addressed questions of production, incarnation, resurrection, time, love, and religion. He explores the opportunity of a phenomenology of Christian lifestyles and argues opposed to any uncomplicated separation of philosophy and theology or cause and religion.

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Product Details
Hardcover: 315 pages
Publisher: Nijhoff, 1976 (Photomechanical reprint of: 3rd printing, 1971 [first: 1964])
Language: English
ISBN-10: 9024702488
Printed booklet Dimensions: 6. 1 x zero. eight x nine. 2 inches

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For Christianity—but we must insist first and foremost for a phenomenology of life—“in the world . . ” 96 Birth is not a coming into the world, but a coming into life. ” 97 This relation is expressed in the sonship of Christ. It is this relation, this relation of Jesus to his heavenly father, which for Henry is decisive in the Gospel story. We return, however, to the question of revelation: what is revealed in Christ? Or more specifically, what in the person of Christ in the world is revealed?

The invisible can only be made known within the invisible. ”101 Henry is certainly correct that this is a situation “constantly reproduced in the Gospels,” but in what sense can Christ reveal himself if constitutive of that appearance is not also, indeed at once, his visible appearance? 102 It is difficult to understand how we go from seeing to believing in Henry. Believing, he says, is a substitution of one mode of manifestation for another, but what in that worldly mode of manifestation ‘motivates’ such a substitution?

This is implicitly acknowledged by Levinas in the effort he makes to disassociate the face from physical form. This is not to say that such disassociation fails; it is rather to point to the necessary movement from thing to person which we find also in Hus- Christianity and Philosophy | 19 serl. As with Husserl, in Levinas too this movement is not an inference. To see the face as face is to see it as that which is in excess of its mere physicality. 69 The Other in its speech withdraws so thoroughly from the world here that it manifests a height beyond incarnate being.

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