I think your points square with what I’ve been saying. My point has has simply been that we need to remain aware of our roots in common human religious experience even as we live in Christianity which elevates, purifies, and informs it.I meant to add that the New Testament includes “transcendental” moments - the Annunciation, Jesus walking on water, the Transfiguration - not to mention all the miracles - and of course finally the Resurrection.
All of these events are outside ordinary experience.
And are part of the Christian mysterium tremendum et fascinans (CMTF).
But the CMTF seems different from the experience of the sacred in other religions. Although at first it may be “fearful”, the CMTF is fundamentally an experience of “family” in which we do not lose our identity (rather we receive our identity).
Here’s a video of Jean Luc Marion (speaking English although the French accent is strong):I think your points square with what I’ve been saying. My point has has simply been that we need to remain aware of our roots in common human religious experience even as we live in Christianity which elevates, purifies, and informs it.
I have not yet been able to get to Van Der Leeuw and for whatever reason this is the first I’ve heardLuc Marion–I will be checking him out. Any recommendations?
Here’s a video of Jean Luc Marion (speaking English although the French accent is strongI think your points square with what I’ve been saying. My point has has simply been that we need to remain aware of our roots in common human religious experience even as we live in Christianity which elevates, purifies, and informs it.
I have not yet been able to get to Van Der Leeuw and for whatever reason this is the first I’ve heard of Jean Luc Marion–I will be checking him out. Any recommendations?
Here are two videos of Jean Luc Marion:I think your points square with what I’ve been saying. My point has has simply been that we need to remain aware of our roots in common human religious experience even as we live in Christianity which elevates, purifies, and informs it.
I have not yet been able to get to Van Der Leeuw and for whatever reason this is the first I’ve heard of Jean Luc Marion–I will be checking him out. Any recommendations?
He seems to be kind of barking around a good idea. I wonder what would happen to his writings if he did a “St. Thomas.”Here are two videos of Jean Luc Marion:
youtube.com/watch?v=JQLAIoTMUcA
youtube.com/watch?v=dIDMhwT6srI
He has an early book, God Without Being. And a much later book, The Reason of the Gift. In addition, he has done work on Descartes, Husserl, Heidegger, Derrida, among others.
Good point. For aspiring PhDs, a dissertation topic: “Being” in Marion and St. Thomas.He seems to be kind of barking around a good idea. I wonder what would happen to his writings if he did a “St. Thomas.”
Good point. For aspiring PhDs, a dissertation topic: “Being” in Marion and St. Thomas.
It’s not clear whether Marion is a theologian or a philosopher. And whether, for Marion, there is a distinction between theology and philosophy.
He definitely wants to go beyond metaphysics. The issue, for Marion, is that the concepts of metaphysics are “impersonal”. “Being” (at least in Aristotle) is not personal. And “substance” and “person” are not a good fit.
More specifically, Marion has a focus on “love”. That may explain why one of his books is devoted to the “erotic phenomenon”.
It’s interesting that Max Scheler also had an interest in “love”.
And, of course, blessed JP II, who was influenced by Scheler, continued this thematic of “love” in his Theology of the Body.
Aquinas is problematic. He is a metaphysician. But he is also a theologian. And, as such, he addresses the “communio” of love.
What I find fascinating is that in my short career, spanning some six decades, I’ve seen an aspect of acceptance by reason, analysis, and especially experience, of positions increasingly approaching what can only be called non dualism. So while the label itself makes waves, it is by other means being approached. One very devoted Catholic author has even more then reconciled the two, Catholicism and non dualism, though she doesn’t call it quite that, in a remarkable trilogy. I have only in one other instance seen such an exquisite exegesis of experience in the Ineffable. It would seem to me that in due time, if the Church doesn’t embrace non dualism as its actual origin, which many say it is, then the Church will at least have to acknowledge that the explications drawn from the experience at the root of that philosophy have to be seriously contended with, and not merely dismissed by dogmatism.Good point. For aspiring PhDs, a dissertation topic: “Being” in Marion and St. Thomas.
It’s not clear whether Marion is a theologian or a philosopher. And whether, for Marion, there is a distinction between theology and philosophy.
He definitely wants to go beyond metaphysics. The issue, for Marion, is that the concepts of metaphysics are “impersonal”. “Being” (at least in Aristotle) is not personal. And “substance” and “person” are not a good fit.
More specifically, Marion has a focus on “love”. That may explain why one of his books is devoted to the “erotic phenomenon”.
It’s interesting that Max Scheler also had an interest in “love”.
And, of course, blessed JP II, who was influenced by Scheler, continued this thematic of “love” in his Theology of the Body.
Aquinas is problematic. He is a metaphysician. But he is also a theologian. And, as such, he addresses the “communio” of love.