A Methodological Reflecion on the Question of God
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The question of God in the modern period showed little vitality. Secularization, historical consciousness, the increase of atheistic and agnostic trends, and emphasis upon rationality made discourses about God lack vigor. By contrast, in the postmodern period, discourses about God make a strange return. With the return of religion, questioning and discourses about God have returned to the center of theology. There are three ways of questioning God in the intellectual traditions. Of course, these three questions are interrelated. First, where do we experience God? Second, how do we understand God? In other words, in what way do we think of God? Third, what impact do discourses about God have on us? The first question is apologetical, the second question methodological, and the third question practical. This paper deals with the second question, which is a methodological reflection on the question of God. The question is applied to Karl Rahner (a modern theologian) and some other postmodern theologians. Whereas Rahner's methodological approach to the question of God is metaphysical and epistemological, most postmodern theologians' methodological ways are postmetaphysical (phenomenological, deconstructive, semiotic, hermeneutical, critical, or practical). For most contemporary theologians, the questions about God and religious experiences are often examined and described phenomenologically and hermeneutically in meaningful fashion. The contemporary discourses about God are classified into four characteristics. First, most contemporary discourses about God are postmetaphysical. Contemporary theologians try to describe the phenomena relating to the mystery and to interpret them. Second, they seek to offer both a phenomenological description and a hermeneutical understanding. And most contemporary discourse about God is anthropological. On the one hand, philosophical anthropology is a main reference for some theologians. On the other hand, socio-political anthropology is a main reference for other theologians. Third, simply speaking, Habermasian theologians prefer analogical similarity, while Derridian theologians prefer analogical difference, even though both theologians always stress the tension between the analogical sameness and otherness. Fourth, orthodox theologians focus on fidelity to the tradition, liberal theologians focus on intelligibility, and liberation theologians focus on the practical function.
Abstract
The question of God in the modern period showed little vitality. Secularization, historical consciousness, the increase of atheistic and agnostic trends, and emphasis upon rationality made discourses about God lack vigor. By contrast, in the postmodern period, discourses about God make a strange return. With the return of religion, questioning and discourses about God have returned to the center of theology. There are three ways of questioning God in the intellectual traditions. Of course, these three questions are interrelated. First, where do we experience God? Second, how do we understand God? In other words, in what way do we think of God? Third, what impact do discourses about God have on us? The first question is apologetical, the second question methodological, and the third question practical. This paper deals with the second question, which is a methodological reflection on the question of God. The question is applied to Karl Rahner (a modern theologian) and some other postmodern theologians. Whereas Rahner's methodological approach to the question of God is metaphysical and epistemological, most postmodern theologians' methodological ways are postmetaphysical (phenomenological, deconstructive, semiotic, hermeneutical, critical, or practical). For most contemporary theologians, the questions about God and religious experiences are often examined and described phenomenologically and hermeneutically in meaningful fashion. The contemporary discourses about God are classified into four characteristics. First, most contemporary discourses about God are postmetaphysical. Contemporary theologians try to describe the phenomena relating to the mystery and to interpret them. Second, they seek to offer both a phenomenological description and a hermeneutical understanding. And most contemporary discourse about God is anthropological. On the one hand, philosophical anthropology is a main reference for some theologians. On the other hand, socio-political anthropology is a main reference for other theologians. Third, simply speaking, Habermasian theologians prefer analogical similarity, while Derridian theologians prefer analogical difference, even though both theologians always stress the tension between the analogical sameness and otherness. Fourth, orthodox theologians focus on fidelity to the tradition, liberal theologians focus on intelligibility, and liberation theologians focus on the practical function.
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