Of poetics and possibility: Richard Kearney’s “Re-imagining God” by Yolande Steenkamp 21191353 Submitted in partial fulfilment of the requirements for the degree M.Div Department of Dogmatics and Christian Ethics Faculty of Theology University of Pretoria Pretoria Supervisor: Prof. Daniel P. Veldsman September 2011 Page 2 of 119 Eigenlijk geloof ik niets Eigenlijk geloof ik niets, en twijfel ik aan alles, zelfs aan U. Maar soms, wanneer ik denk dat Gij waarachtig leeft, dan denk ik, dat Gij Liefde zijt, en eenzaam, en dat, in zelfde wanhoop, Gij mij zoekt, zoals ik U. Gerard Reve Page 3 of 119 TABLE OF CONTENTS Declaration of independent work 5 Summary 6 Acknowledgements 7 1 Introduction 10 2 Richard Kearney: an exercise in diversity 13 3 “Re-imaging God”: a post-metaphysical reflection on transcendence 19 3.1 The Scriptural circle 19 3.2 The testimonial circle 21 3.3 The literary circle 24 3.4 The meaning of the possible 25 3.5 Conclusion: risks of a possibilising God 26 4 Questions emerging 31 4.1 Posse and esse: Kearney‟s post-metaphysical God 31 4.1.1 Readings of Exodus 3:14 32 The ontological reading of 33 The eschatological reading of 34 4.1.2 Perspectives on the possible 39 Metaphysical readings of the possible 39 Post-metaphysical readings of the possible 40 4.1.3 The desire of God 43 4.2 Enabling God: Kearney‟s God of small things 44 4.3 Presence from the beyond: Kearney‟s eschatological God 47 4.4 Love and justice: Kearney‟s theological ethics 50 4.4.1 Ethics as integrating force of Kearney‟s hermeneutics 50 4.4.2 The “Other” 51 Persona: Figure of the Other 52 Persona as Eschaton 53 Beyond fusion 54 Persona as chiasm 55 Persona as prosopon 56 Transfiguration 57 Page 4 of 119 Desiring God 59 4.5 Poetics: naming the unnameable 61 4.5.1 Reclaiming metaphors: hermeneutic retrievals 62 Aristotle‟s “nous poetikos” 62 Nicholas of Cusa‟s “possest” 63 Schelling‟s “Seyn-könnende” 64 4.5.2 Godplay 64 4.5.3 Perichoresis 66 4.6 Circles of meaning: Kearney‟s hermeneutics 67 4.7 Imagination now: Producing new worlds 74 4.7.1 An ethical imagination 80 4.7.2 A poetical imagination 81 4.7.3 An ethical-poetical imagination: moving beyond the labyrinth 83 The hermeneutical, historical and narrative tasks 84 5 New possibilities: Kearney‟s invitation to systematic theology 88 5.1 Ecumenics 90 5.2 The nature of religious discourse 92 5.3 Kearney‟s post-metaphysical God and post-religious faith 93 5.4 Working out Kearney‟s philosophy theologically 96 6 Conclusion 104 Bibliography 113 Page 5 of 119 DECLARATION OF INDEPENDENT WORK Student full name: Yolande Steenkamp Student number: 21191353 Subject of dissertation: Of poetics and possibility: Richard Kearney‟s “Re-imagining God” Declaration: (i) I understand the concept plagiarism and am aware of the University‟s policy in this regard. (ii) I declare that this dissertation is my own, original work. Where the work of others was used (whether from a printed source, the Internet or any other), such sources were duly recognised and referenced in accordance with departmental requirements. (iii) No work previously created by any other student or person was used under the pretence that it is my own. (iv) I have not, nor will I allow anybody to copy my work with the purpose of presenting it as his/her own work. _____________________ ___________ Ms Y. Steenkamp Date Page 6 of 119 SUMMARY The study explores Richard Kearney‟s 2007 essay, “Re-imagining God,” as an example of his characteristic hermeneutic exploration of the possible as a means of steering a middle way through philosophical extremes. Specifically, the essay is approached as a portal into Kearney‟s post-metaphysical proposal of re-imagining God eschatologically, that is to say as neither Being nor non-Being, but as the possibility-to-be. The hypothesis is that Kearney‟s notion of possibility engenders new prospects for discourse about God that moves us beyond metaphysical categories to allow for an eschatological understanding of God in terms of post- metaphysical thought. After an overview of Kearney‟s recent work and a discussion of “Re-imagining God,” the body of the dissertation identifies seven main aspects of Kearney‟s proposal (post-metaphysical discourse about God; the idea of enabling God; Kearney‟s eschatology and ethics; poetics; his hermeneutics; and imagination), and reflects on these largely by means of a literary study of Kearney‟s own writings on the topics in his other publications. Finally, the study considers the possibilities disclosed by Kearney‟s approach as an invitation to Systematic Theology to engage with philosophy in exploring post-metaphysical ways of speaking about God. Apart from providing an explication on the most significant of Kearney‟s philosophical motifs in light of his invitation to re-imagine God as posse, the study outlines certain possibilities for the theological application of Kearney‟s proposal. Kearney‟s ultimate contention – that an eschatological revision of God may enable us to “retrieve certain neglected texts of our intellectual heritage and offer an account more consonant with the Messianic promise of theism,” receives attention in the light of his invitation to theologians to enter into dialogue with philosophy and make their contribution to the “religious turn” in Continental Philosophy (Kearney 2001:80). Keywords: Richard Kearney; postmodern theology; post-metaphysical theology; Exodus 4:13; possibility/impossibility; philosophy-theology debate; “Religious turn” in Continental Philosophy; imagination and theology; God-who-may-be. Page 7 of 119 ACKNOWLEDGEMENTS I feel grateful to life and God for bringing me to this point. A heartfelt thanks to: My mother, father, and sister, for your unwavering support in view of a somewhat unconventional life. Thank you for inspiring me to understand, love, and laugh before passing judgment. I love you. Annene Mullins, for the sheer joy of your friendship, your wise and gentle guidance and understanding, for not judging my faults, for receiving me into your home and family, and for the many cups of Jacob‟s Krönung without which these pages would not have been written. Anne-Marth Mullins, for the wonderful and unexpected gift of extended sisterhood, the bigness of your heart, your patience with my going-left-before-I-go- right-ways, allowing me to feel free, and for keeping my feet on the ground when I would gladly spend all my time in the clouds. Dr. Kobus Myburgh, for your “Incredible Lightness of Wisdom,” inspiring hermeneutic insight, commitment to sharing power, refreshing honesty and generosity, and for first helping me understand sola gratia on a boat in Turkey years ago. Randolph Potter, for proof reading and being awesome! Thank you (and Dr. Marinus van der Westhuizen) for looking after my sister on the other side of the planet, and for writing me encouraging Facebook messages when I‟m working while everyone on this side of the world is fast asleep. Oom Bobby, whom I know only through the stories of the lives you‟ve touched. Thank you to the WR Hartman Trust for the financial support that has enabled me to devote myself to my studies this year, and to NG Oosterlig for their financial contribution during the first year of the Master‟s programme. NG Wierdapark, for allowing me a safe and constructive space to learn and experiment during my internship year. I am grateful to the Revv Kobus Myburgh, Jan Bester and Pieter Visser for the way in which you‟ve shared your experience and time. Page 8 of 119 Dr. Fanie Cronjé, for your friendship, mentorship, encouragement and hospitality. I will always remember your life, scholarship and ministry as a first pointer to new possibilities at a time when I had thought myself lost to faith. Dr. Willem Nicol, for walking with me and embodying the richness of silence in the face of knowledge arrogantly insisting on frustrating my every effort of making it into a saviour. Thank you for welcoming whatever shows up in the space of the candle, and for facilitating my journey back home. My wonderful, patient, and always encouraging friends and family. Thank you Anjenita Hugo (for your unconditional acceptance, and for teaching me about allowing life to be as it is), Keran Ducasse (for being so creative, giving, intuitive and supportive), Stephan Greyling (for listening to me complain about whatever latest thing I‟m not understanding), Rudi Olivier (for being you and wonderful), Olga Coetzee (for finding my work interesting), the Rev. Stefan Botha (for giving so freely of yourself, your time and your acceptance), Tania Kotzé (for that “connection”), Nicol Mullins and Una Wilson (for your support, your chair and your understanding), Pierre Lourens (for your advice and your faith in me), Wanelda Terreblanche (for giving me my longest friendship and a wonderful Tuesday when I needed it), Prof. Frances Klopper (for your enthusiasm and beauty), Erik Immelman (for your cut-to- the-bone approach to life), Hanno Langenhoven (for reminding us all to “tread lightly upon the earth”), Benjan Knoetze (for asking), Corné Waldeck (for being so interesting, caring and understanding – you are awesome!), Dawie Venter (for seeing), Doret Jordaan (for translating, entertaining and listening), Pat Louw (for your unconditional approval and enthusiasm), Frans van Loggerenberg (for first instilling in me the love for the Reformed tradition), Ronald van der Bergh (for the innocent joy with which you live), Jo-Marí Schäder (for being strong), Sharon and John Gowland (for always having me in your prayers), Tommy Dry (for loving me even if you‟ll never understand me), Tshepo Morokong (for broadening my horizons), Prof.