By Felix Ó Murchadha
How does Christian philosophy deal with phenomena on the earth? Felix Ó Murchadha believes that seeing, listening to, or another way sensing the realm via religion calls for transcendence or pondering via glory and evening (being and meaning). by means of not easy a lot of Western metaphysics, Ó Murchadha indicates how phenomenology opens new principles approximately being, and the way philosophers of "the theological turn" have addressed questions of construction, incarnation, resurrection, time, love, and religion. He explores the opportunity of a phenomenology of Christian lifestyles and argues opposed to any basic separation of philosophy and theology or cause and religion.
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Extra resources for A Phenomenology of Christian Life: Glory and Night (Indiana Series in the Philosophy of Religion)
The phenomenological explication is one which begins with existence within a historical situation. This, though, is not merely a methodological principle; the very theme under consideration—the original Christianity of Paul and his followers—itself characterizes an understanding of existence which the approach of Destruktion assumes. Christian religiosity lives temporality, according to Heidegger. ”27 This is the case because the time of the world is not the ultimate time. Time regulated by the pure movements of the heavenly bodies is a time which governs everything and everyone in the world.
This Henry will not deny, but for him that testimony needs to be read in the light of a prior penetration into life. Indeed, Henry implies that this penetration existed in antiquity as a precondition of hearing the discourse of Christ—a precondition we have lost since Galileo. Without such precondition Christianity becomes meaningless. But in offering this reading, Henry is calling to remembrance: “the coming of Christ into this world . . aims to make the Father manifest to . . ” 99 Revelation then is a reminder of that which is at the origins of the world—Life—but which cannot appear in the world.
Christianity and Philosophy | 11 The term ‘Destruktion’ itself can be traced back to Luther’s use of the term destruere (to destroy). Such destruction Luther applied to Scholastic philosophy, the goal of which was to liberate the Christian experiences hidden beneath Greek philosophical terms. Heidegger employs this method in line with a Kierkegaardian insight into the event character of truth and a Nietzschean strategy of genealogical critique, in order to liberate experience from the history of ontology.
A Phenomenology of Christian Life: Glory and Night (Indiana Series in the Philosophy of Religion) by Felix Ó Murchadha