DOCSLIB.ORG

The Compatibility of an Existential Perspective with Religion

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Compatibility of an Existential Perspective with Religion CHAPTER 8 THE COMPATIBILITY OF AN EXISTENTIAL PERSPECTIVE WITH RELIGION “In discussions of Existentialism, this idea of the baselessness and arbitrariness of human values is almost always the one that arouses protest.” (Van Cleve Morris, 1990, Existentialism in Education, p. 41) Concerns raised in response to any perspective described as existential are usually based upon the apparent ‘arbitrariness’ of values as identified by Morris in the passage above. A perspective of existential spirituality might be assumed to be potentially at odds with religious views because it privi- leges the centring of the person rather than of a doctrinal framework and therefore it might be considered as being inappropriate for religious-based schools. The purpose of this chapter is to examine whether the perspective of existential spirituality being developed here can be compatible with religious views, and if so, how it must be conceptualised. If existential philosophy is unable to readily lend itself to an acceptance of a deity and is unable to be seen as being able to embrace religious views, then opposition towards the adoption of existential spirituality for education could fairly be raised, not least because many educational institutions in western societies are clearly affiliated with various religions, especially those of Christianity. Sartre’s views have often made Existentialism appear inherently atheistic. A well-known connotation imputed to the philosophy is its denial of the existence of a deity or even of his ‘death’ but who in turn might be otherwise able to provide meaning to the lives of individuals. Christian theologians such as Karl Barth, Dietrich Bonhoeffer, Paul Tillich and Rudolf Bultmann, who have used existential philosophy as a basis for their interpretations, often tend to demythologise religion giving little notice to the deity as an aspect of their particular world-views. In this chapter, the religious per- spective that will be addressed specifically will be a Christian one, because this is considered here to be the most relevant one for western societies and the major philosopher to be discussed will be Kierkegaard. 163 CHAPTER 8 THE DIFFICULTY WITH EXISTENTIALIM FROM A RELIGIOUS PERSPECTIVE It is important initially to clarify what existentialists generally mean by ‘religion’ (or specifically from Kierkegaard’s perspective – Christianity) before being able to judge whether an existential spirituality has the potential to embrace a religion rather than require it to be dismissed. Existentialists oppose systems that force individuals to live what they regard as an inauthentic existence. ‘Christendom’ is a term used by Kierkegaard to refer to such a system and he often contrasted it with the more authentic ‘Christianity’. His Climacus accused Christendom of “attempting to make one forget what Christianity is” claiming therefore that it was his “resolution” or task to find out the misunderstanding between Christendom (often described as modern Christian speculative thought) and Christianity (Kierkegaard, 1992, vol. 1, pp. 384, 241). He was opposed to formalising Christian religion into a dehumanising institution which operated in such a way that the whole notion of an authentic Christian existence was annulled and argued that Christianity ought to be understood as a way of life for individuals. He stated that: But if what one sees all over Europe is Christendom, a Christian state, then I propose to start here in Denmark to list the price for being Christian in such a way that the whole concept – state church, official appointments, livelihood – bursts open. (Kierkegaard, 1992, vol. 2, p. 145) The price to pay of course is what sort of person must one become in order to become a member of this religion. This challenging stance has provoked criticism both to Kierkegaard personally and also to his philosophy but which is considered here to often misunderstand his intent. Similarly Nietzsche too was also against the systemisation of Christianity for various reasons. He likened Christian morality to slave morality where people are urged to abolish their individual characters and adopt the apparent weak and obedient attributes according to the gospel message. He argued that “From the start, the Christian faith is a sacrifice: a sacrifice of all freedom, all pride, all self-confidence of the spirit; at the same time, enslavement and self-mockery, self-mutilation” (Nietzsche, 1989, p. 60). He not only singled out Christianity in his attacks but claimed that “all religions are in their deepest foundations systems of cruelties” (Nietzsche, 1998, p. 38). As for Buddhism he claimed that it was more realistic than Christianity yet he referred to it as being simply a “system of hygiene” (Nietzsche, 1992, p. 16). However, it is Christianity that bears the brunt of much of his most vehement accusations. 164 .
Load more

Recommended publications
  • Dietrich Bonhoeffer and Religionless Christianity Excerpts from Letters and Papers from Prison
    Dietrich Bonhoeffer and Religionless Christianity Excerpts from Letters and Papers from Prison The following excerpts are taken from Letters and Papers from Prison1, a collection of writings by Dietrich Bonhoeffer. These writings were composed by Bonhoeffer between April 1943 and February 1945, while he was imprisoned in Germany. Unless otherwise noted, all of the following excerpts are taken from letters Bonhoeffer wrote to his friend and colleague Eberhard Bethge, who later edited this volume of Bonhoeffer’s writings. --------------- From the Preface by Eberhard Bethge Here is an account of the life lived by some conscientious Christians and others at a greater remove from belief, when the dilemma of both an external and an internal destruction came upon them. It was at precisely that point that Bonhoeffer’s visions of a future Christianity took shape. (p. x) --------------- …my fear and distrust of ‘religiosity’ have become greater than ever here. The fact that the Israelites never uttered the name of God always makes me think, and I can understand it better as I go on. (p. 135) --------------- You would be surprised, and perhaps even worried, by my theological thoughts and the conclusions that they lead to: and this is where I miss you most of all, because I don’t know anyone else with whom I could so well discuss them to have my thinking clarified. What is bothering me incessantly is the question what Christianity really is, or indeed who Christ really is, for us today. The time when people could be told everything by means of words, whether theological or pious, is over, and so is the time of inwardness and conscience – and that means the time of religion in general.
    [Show full text]
  • A Preliminary Investigation and Critique of the Ethics of Dietrich Bonhoeffer
    Loyola University Chicago Loyola eCommons Master's Theses Theses and Dissertations 1968 A Preliminary Investigation and Critique of the Ethics of Dietrich Bonhoeffer David W. Clark Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_theses Part of the Philosophy Commons Recommended Citation Clark, David W., "A Preliminary Investigation and Critique of the Ethics of Dietrich Bonhoeffer" (1968). Master's Theses. 2118. https://ecommons.luc.edu/luc_theses/2118 This Thesis is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Master's Theses by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 1968 David W. Clark A PRELIMINARY INVESTIGATION AND CRITIQUE OF THE ETHICS OF DIETRICH BONHOEFFER by David W. Clark A Thesis Submitted to the Graduate School, Loyola University, Ohicago, in Partial Fulfillment of the Requirements for !he Degree of Master of Arts J~e 1968 PREFACE This paper is a preliminary investigation of the "Christian Ethics" of Dietrich Bonhoeffer in terms of its self-consistency and sufficiency for moral guidance. As Christian, Bonhoefferts ethic serves as a concrete instance of the ways in which reli­ gious dogmas are both regulative and formative of human behavioro Accordingly, this paper will study (a) the internal consistency of the revealed data and structural principles within Bonhoef­ ferts system, and (b) the significance of biblical directives for moral decisionso The question of Bonhoefferfs "success," then, presents a double problem.
    [Show full text]
  • Theodicy: an Overview
    1 Theodicy: An Overview Introduction All of us struggle at one time or another in life with why evil happens to someone, either ourselves, our family, our friends, our nation, or perhaps some particularly disturbing instance in the news—a child raped, a school shooting, genocide in another country, a terrorist bombing. The following material is meant to give an overview of the discussion of this issue as it takes place in several circles, especially that of the Christian church. I. The Problem of Evil Defined Three terms, "the problem of evil," "theodicy," and "defense" are important to our discussion. The first two are often used as synonyms, but strictly speaking the problem of evil is the larger issue of which theodicy is a subset because one can have a secular problem of evil. Evil is understood as a problem when we seek to explain why it exists (Unde malum?) and what its relationship is to the world as a whole. Indeed, something might be considered evil when it calls into question our basic trust in the order and structure of our world. Peter Berger in particular has argued that explanations of evil are necessary for social structures to stay themselves against chaotic forces. It follows, then, that such an explanation has an impact on the whole person. As David Blumenthal observes, a good theodicy is one that has three characteristics: 1. "[I]t should leave one with one’s sense of reality intact." (It tells the truth about reality.) 2. "[I]t should leave one empowered within the intellectual-moral system in which one lives." (Namely, it should not deny God’s basic power or goodness.) 3.
    [Show full text]
  • Faith and Politics: an Augustinian Reflection Anfaith Augustinian and Politics: Reflection an Augustinian Reflection Robin Lovin Robin Lovin Robin Lovin
    AN OCCASIONAL PAPER AN OCCASIONAL PAPER VOLUME 29 VAON LUMEOCC A29SIONAL PAPER VOLUME 29 Faith and Politics: Faith and Politics: An Augustinian Reflection AnFaith Augustinian and Politics: Reflection An Augustinian Reflection Robin Lovin Robin Lovin Robin Lovin THE CARY M. MAGUIRE CENTER THE CARY M. MAGUIRE CENTER FOR ETHICS & PUBLIC RESPONSIBILITY THE CARY M. MAGUIRE CENTER FOR ETHICS & PUBLIC RESPONSIBILITY SOUTHERN METHODIST UNIVERSITY FOR ETHICS & PUBLIC RESPONSIBILITY SOUTHERN METHODIST UNIVERSITY DALLAS, TEXAS SOUTHERN METHODIST UNIVERSITY DALLAS, TEXAS DALLAS, TEXAS VOLUME 1 “The Private and Public Intellectual in the World and the Academy” James K. Hopkins VOLUME 2 “Managed Care: Some Basic Ethical Issues” James F. Childress Part of the Maguire Ethics Center’s mission is to “provide moral reflection VOLUME 3 “Journalism as a High Profession in Spite of Itself” William Lee Miller on contemporary issues.” Certainly, one of the more visible ways we do that VOLUME 4 “The New Media: The Internet, Democracy, Free Speech and the Richard O. Mason is by providing a venue for customary scholarly discourse for select SMU Management of Temperance” professors, and occasionally, visiting scholars. VOLUME 5 “Look, her lips’: Softness of Voice, Construction of Character in King Lear” Michael Holahan In ancient Athens, elders would provide an oral narration intended to pass VOLUME 6 “Pilgrimage and the Desire for Meaning” Bonnie Wheeler along the values, customs and beliefs from one generation to the next one. By the Renaissance, the practice transformed into written form through public VOLUME 7 “Politics as a Calling” Joseph L. Allen essays designed to be widely shared among community members.
    [Show full text]
  • Militant Liturgies: Practicing Christianity with Kierkegaard, Bonhoeffer, and Weil
    religions Article Militant Liturgies: Practicing Christianity with Kierkegaard, Bonhoeffer, and Weil J. Aaron Simmons Department of Philosophy, Furman University, Greenville, SC 29613, USA; [email protected] Abstract: Traditional philosophy of religion has tended to focus on the doxastic dimension of religious life, which although a vitally important area of research, has often come at the cost of philosophical engagements with religious practice. Focusing particularly on Christian traditions, this essay offers a sustained reflection on one particular model of embodied Christian practice as presented in the work of Søren Kierkegaard. After a discussion of different notions of practice and perfection, the paper turns to Kierkegaard’s conception of the two churches: the Church Triumphant and the Church Militant. Then, in light of Kierkegaard’s defense of the latter and critique of the former, it is shown that Kierkegaard’s specific account gets appropriated and expanded in Dietrich Bonhoeffer’s account of “costly grace” and “religionless Christianity,” and Simone Weil’s conception of “afflicted love.” Ultimately, it is suggested that these three thinkers jointly present a notion of “militant liturgies” that offers critical and constructive resources for contemporary philosophy of religion. Keywords: Kierkegaard; Bonhoeffer; Weil; philosophy of religion; liturgy; practice; Christianity Citation: Simmons, J. Aaron. 2021. 1. Introduction Militant Liturgies: Practicing It is often the case that philosophical discussions of Christianity overstate the unity Christianity with Kierkegaard, Bonhoeffer, and Weil. Religions 12: by which the Christian traditions operate. In the name of referential precision, perhaps 340. https://doi.org/10.3390/ we should only ever speak of “Christianities” or, as this special issue theme admirably rel12050340 does, “Christian traditions”.
    [Show full text]
  • A Philosophical Audacity
    A Philosophical Audacity Barth’s Notion of Experience Between Neo-Kantianism and Nietzsche1 Anthony Feneuil [email protected] This is the peer reviewed version of the following article: “A Philosophical Audacity: Barth’s Notion of Experience Between Neo-Kantianism and Nietzsche“, which has been published in final form at http://onlinelibrary.wiley.com/doi/10.1111/ijst.12077/full. This article may be used for non-commercial purposes in accordance With Wiley Terms and Conditions for self-archiving Abstract: This article addresses Barth’s dialectical notion of experience in the 1920s. I argue that the theoretical problem raised by recent studies on Barth’s notion of experience after his break with liberalism (i.e., the apparent inconsistency between Barth’s move towards an increasingly neo-Kantian understanding of experience and his emphasis on the existential and psychological dimensions of experience) can be solved by the hypothesis of a Nietzschean influence on Barth's epistemology in the 1920s. I defend not only the historical plausibility but also the conceptual fecundity of such a hypothesis, which casts a new light on Barth’s relation to philosophy and the notion of experience, and lays the basis for a consistent Barthian theology of experience. *** Theology is not a discreet slice of knowledge you could simply add to one philosophy or other. It exists nowhere but through philosophy, and that is why Barth’s theological innovation cannot manifest itself apart from philosophical innovation. Barth is not a philosopher, and he does not explicitly develop his concepts in a philosophical way. But Barth repeatedly claims we cannot grant theology an extraordinary status among human discourses.
    [Show full text]
  • A Level Philosopy, Ethics and the Study of Religion
    Philosophy: Investigations are upon rational thinking, striving to make no unexamined assumptions and no leaps based on faith or pure analogy. Ethics: Encompasses right conduct and good living. How do we decide upon right and wrong and which authority takes priority? Developments of Christian Thought: What will I study? Ethics: Ethical theories Philosophy: Natural law: Is morality innate, God given? Kantian Ethics: Are we duty bound to Ancient Greek Influences behave in a certain way? Plato Utilitarianism: Does the masses always Aristotle take priority over the alone individual Religious Ethics: Does morality only come Traditional arguments from those who have a belief God? Cosmological: Does the universe need a Ethical issues: Embryo research, theft ext. cause? Meta Ethics: ‘The gun is good.’ How can Teleological: Is there evidence for design in this be a valid statement? the world? Sexual Ethics: Does following our duty Religious Language: If something cannot provide us with the best guidance towards be proven, is it then not true? sex Attributes of God. Euthanasia: Miracles: How can an arbitrary God be Free Will and Determinism: Is there such worthy of worship? thing as free will, are all our actions are Religious Experience: If there is a God, are predetermine? there likely to be experiences of him? The Conscience: Are humans motivated by Evil and suffering: Is there a justification self- love and benevolence? for evil and suffering in the world Religious identity: The role of faith, works Arguments for the existence of God: and rituals. What is the evidence for existence of God? The nature and function of religion.
    [Show full text]
  • Dietrich Bonhoeffer Confessing Christ in Nazi Germany Table of Contents
    Revisiting the Manhattan Declaration n The Minister’s Toolbox Spring 2011 Dietrich Bonhoeffer Confessing Christ in Nazi Germany Table of Contents FROM THE DEAN EDITORIAL TEAM A Tale of Two Declarations Dean Timothy George 2 HISTORY Director of External Relations Tal Prince (M.Div. ’01) A Spoke in the Wheel Confessing Christ in Nazi Germany Editor 4 Betsy Childs CULTURE Costly Grace and Christian Designer Witness Jesse Palmer 12 TheVeryIdea.com Revisiting the Manhattan Declaration Photography Sheri Herum Chase Kuhn MINISTRY Rebecca Long Caroline Summers The Minister’s Toolbox 16 Why Ministers Buy Books For details on the cover image, please see page 4. COMMUNITY Beeson was created using Adobe InDesign CS4, Adobe PhotoShop CS4, CorelDraw X4, Beeson Portrait Microsoft Word 2007, and Bitstream typefaces Paula Davis Modern 20 and AlineaSans.AlineaSerif. 20 ...at this critical moment in our life together, we Community News Revisiting the Manhattan Declaration find it important to stand together in a common struggle, to practice what I Beeson Alumni once called “an ecumenism of the trenches.” Beeson Divinity School Carolyn McKinstry Tells Her Story Samford University 800 Lakeshore Drive Dean Timothy George Birmingham, AL 35229 MINISTRY (205) 726-2991 www.beesondivinity.com Every Person a Pastor ©2011-2012 Beeson Divinity School 28 eeson is affiliated with the National Association of Evangelicals and is accredited by the Association of Theological Schools in the United States Band Canada. Samford University is an Equal Opportunity Institution that complies with applicable law prohibiting discrimination in its educational and employment ROW 1; A Tale of Two Declarations 2; A Spoke in the Wheel 4; policies and does not unlawfully discriminate on the Costly Grace and Christian Witness 12; ROW 2;The Minister’s Toolbox 16; basis of race, color, sex, age, disability, or national or ethnic origin.
    [Show full text]
  • Interpreting the Theology of Barth in Light of Nietzsche's Dictum “God Is Dead”
    Interpreting the theology of Barth in light of Nietzsche’s dictum “God is dead” André J Groenewald Pastor: Presbyterian Church of Scotland Edinburgh, Scotland Abstract Karl Barth responded with his theology to Nietzsche’s dictum “God is dead” by stating that God is the living God. God does not need the human race to exist. God reveals God self to humankind whenever God wills. Barth agreed with Nietzsche that the god of the nineteenth century was a “Nicht-Gott”. The article aims to discus Karl Barth’s respons to Nietzsche’s impulse towards the development of a concept of God that would lead to neither atheism nor theism. The article argues that Barth paved the way for talking about God by defining God as the “communicative God”. 1. INTRODUCTION In his book, Die fröhliche Wissenschaft, originally written in 1882, Nietzsche tells about a mad man who runs around in a marketplace looking for “God” (Nietzsche 1973:159). Since he cannot find God, he can only reach one conclusion. God is dead! Nietzsche did not per se deny or affirm the existence of God. He announced the death of the god of modernity (Ward [1997] 1998:xxix; Groenewald 2005:146). He had a problem with the notion of “Fortschritt” according to which history has proven that human beings develop to greater heights of their own accord and that the potential for progress is intrinsic to humankind (Nietzsche 1969a:169; 1972: 304, 309, 310; see Jensen 2006:47, 51). “God’s existence and providence could then be proven on account of this optimistic progress in the course of history” (Groenewald 2005:146).
    [Show full text]
  • “Dietrich Bonhoeffer, Apocalyptic Theology, and the Possibility of Christian Ethics”
    “Dietrich Bonhoeffer, Apocalyptic Theology, and the Possibility of Christian Ethics” Brooklyne Oliveira W&L Department of Religion ii Acknowledgements: I owe a debt of gratitude to Professor Marks for first having introduced me to the wonderful world of religious studies, Professor Brown for her matchless support as advisor, mentor, and friend, Professor Kosky for his critical eye and constant encouragement, and Professor Pickett for our innumerable conversations about Bonhoeffer, Christian ethics, and his willingness to undertake this project with me. Finally, I am forever grateful to my parents, who have supported my passion and interest in studying theology, and to my brother, who first introduced me to Bonhoeffer and remains a faithful sounding board for all my musings about theology, philosophy, music, and of course, movies. iii Abstract: If one takes the assertions of Christianity seriously – that God became incarnate, was crucified, resurrected, and will come again – then one faces complex questions about worldly human responsibility and agency. Indeed, God’s apocalyptic intervention in history appears to override the possibility of meaningful human responsibility or agency, seemingly eliminating the possibility of Christian ethics. In this paper, I explore this ‘problem of Christian ethics,’ finding a solution in a reading of the theology of Dietrich Bonhoeffer through the lens of Pauline apocalyptic. I argue that Bonhoeffer restores the viability and integrity of Christian ethics by adopting a thoroughly apocalyptic theology, affirming human responsibility and agency in a world that is ultimately in the hands of a sovereign God. Far from issuing a call to follow an ethical program or a facile imitation of Jesus, Bonhoeffer develops what scholar Philip Ziegler calls a “theological ethics of God’s apocalypse,” one in which human knowledge, agency, and ethics are radically transformed by the apocalypse of Christ’s incarnation, crucifixion, and resurrection.
    [Show full text]
  • Karl Barth's Understanding of Mission: the Church in Relationship
    Karl Barth’s understanding of mission: The Church in relationship1 W Bentley2 (University of Pretoria) ABSTRACT Karl Barth’s understanding of mission: The Church in relationship As the Church is moving towards its 21st century of existence, it is confronted by challenges it has never known before. This changing world demands self-reflection within the Church. It has to consider its place, identity and function, thereby giving rise to the exploration of its mission. In this article, the ecclesiology of Karl Barth is explored. By considering Barth’s understanding of the Church’s relationship with different parties such as God, other religions, those outside the Christian faith, the State and its own inner dynamics, the Church will be reminded of its missionary function in the world. 1 INTRODUCTION Is the Church’s missional function still valid in a world that is faced with ever increasing challenges? It seems that a world governed by modernist principles and challenged by post-modern philosophies, necessitates the need for the Church to think creatively about its mission. Barth’s description of the Church’s mission provides a good model that would facilitate such a process. This model focuses on the Church’s relationships and defines mission accordingly. Before discussing Barth’s definition of the Church as it exists in relationship with the different entities, attention needs to be given to Barth’s description of the mission of the Church as found in Church Dogmatics. 2 THE MISSION AND FUNCTION OF THE CHURCH Barth starts by defining the Mission and Function of the Church in Church Dogmatics Volume 1 (Barth 1956a:743-884) by describing 1 This article is based on research done for a PhD degree in the Department of Dogmatics and Christian Ethics of the Faculty of Theology at the University of Pretoria.
    [Show full text]
  • The Epistemological Development of Karl Barth
    Af)oria Vol. 10 number 1,2000 The Epistemological Development of Karl Barth SAMUEL NEWLANDS Karl Earth's early theological epistemology, often expressed in terms of a negative dialectic or man's acknowledgement of being known, is characteristically founded upon a firm distinction between God and man, wherein the former is qualitatively different and wholly other than the latter. This distinction lies at the foundation of Earth's early dialectical theology and is frequently expressed throughout his commentary on Romans, as well as Church Dogmatics. For the early Earth, the extent of man's knowledge ofGod is aptly summarized in his opening remarks of The Epistle to the Romans: We know that God is He whom we do not know,and that our ignorance is precisely the problem and source of our knowledge. We know that God is the Personality which we are not...The recognition of the absolute heteronomy under which we stand is itself an autonomous recognition; and this is precisely that which may be known of God. (Epistle 45) It is somewhat surprising to find the same theologian, less than a decade later in 1936, claiming that "to know Jesus Christ is to know God, the one and only God, majestic and personal, the Creator and Lord of the world and man"(Knowledge 71). This later epistemological claim appears to lack the emphasis on the difference between God and man and even goes so far as to predicate positive properties of God. Sam Newlands is a senior philosophy student at Wake Forest University. In the fall, he will continue his philosophical studies by pursuing a doctorate in the philosophy of religion at Yale University.
    [Show full text]