Between Vision and Obedience - Rethinking Theological Epistemology: Theological Reflections on Rationality and Agency with Special Reference to Paul Ricoeur and G.W.F. Hegel

304 Pages·2014·1.78 MB·English

by  Ille

Contemporary discussions of problems of selfhood and knowledge have offered B Between Vision
a wide range of solutions, from calls for a new Enlightenment (in the face of the E
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Vision and Obedience – Rethinking Theological Epistemology, George Ille offers E and Obedience –
a theological response to these competing views, with the specific purpose of N
evaluating the present state of epistemological rationality in theology. V
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Ille anchors his concerns historically and thematically through the work of S
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the philosophers Paul Ricouer and G.F.W. Hegel. Invoking theological insights O Rethinking Theological
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philosophers and theologians from both the continental and analytical traditions, A
he traces the contours of a theological rationality freed from both modern and N Epistemology
post-modern hermeneutical anxieties. He proposes a rationality that follows the D
drama of God’s engagement with the world through dying and resurrection, O
ascesis and abundance, suffering witness and eucharistic communion. B
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This important text challenges and reframes existing theological and D
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scholars across the humanities. C
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discussion in ways that are both illuminating and surprising.
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William J. Abraham, Southern Methodist University
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George Ille is Affiliate Professor of Theology and Philosophy at Asbury G
Theological Seminary. E
I George Ille
James Clarke & Co L
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Obedience –
Rethinking Theological
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Between Vision and
Obedience –
Rethinking Theological
Epistemology
Theological Refl ections on Rationality and Agency with
Special Reference to Paul Ricoeur and G.W.F. Hegel
George Ille
C
James Clarke & Co
For my wife, Mihaela, and my three children,
Dorothea, Paul, and Michael . . .
James Clarke & Co
P.O. Box 60
Cambridge
CB1 2NT
United Kingdom
www.jamesclarke.co
[email protected]
ISBN: 978 0 227 17426 5
British Library Cataloguing in Publication Data
A record is available from the British Library
First published by James Clarke & Co, 2014
Copyright © George Ille, 2013
Published by arrangement
with Pickwick Publications
All rights reserved. No part of this edition may be reproduced, stored
electronically or in any retrieval system, or transmitted in any form or
by any means, electronic, mechanical, photocopying, recording,
or otherwise, without prior written permission from the
Publisher ([email protected]).
contents
Preface | ix
Acknowledgments | xi
Introduction | xiii
Part I: The Hermeneutical Self—From Meaning to Revelation:
Reflections on Paul Ricoeur’s Hermeneutical Project | 1
1: The Search for Foundation:
From Reflexive Philosophy to Hermeneutics | 7
2: The ontological Horizon: Preface to a transcendental Poetics? | 30
3: Hermeneutics, creation,
and the “Re-enchantment” of the World | 59
Part II: The Absolute Self—Hegel’s Journey
from Revelation to Meaning | 123
4: Hegel the Philosopher of Revelation | 127
5: The Unfolding of God’s Story:
Revelation, History, and Rationality in Hegel | 144
Part III: The “Responsive” Self—Theological Rationality in
Trinitarian Perspective | 179
6: trinitarian description between metaphysics
and Hermeneutics | 181
7: epiphanies of Presence: on the “Return to the World” | 211
8: conclusions: towards a Theological epistemology Informed
by a trinitarian View of Agency | 238
Bibliography | 279
Index of Names | 289
Index of Subjects | 293

Preface
this book is about rationality and knowledge, philosophical and
theological . . . 
I am aware, of course, that concern with knowledge and epistemol-
ogy is still derided in some quarters today. I have been stubborn enough
to pursue such a project over the years in spite of its bad press, at least
in part, because I felt that there was some truth in the old Greek adage
that “happiness consisted in the pursuit of knowledge.” Beyond instru-
mentality and control, there is something profoundly meaningful about
knowledge, which makes us who we are, humans created in the image
of God, finite and fragile to be sure, yet always wanting to know more,
always aspiring “to know the truth” or “trying to imitate the gods,” as
Aristotle had it.
I have also felt that although we presently have an unprecedented
access to information, an immense amount of data available at our
fingertips, just a “mouse click away,” more often than not, that doesn’t
make us more knowledgeable but rather more confused . . . Informa-
tion needs to be organized, evaluated, measured. We need rules and
standards, intellectual and moral. Having information is not the same
as having knowledge . . . And people are still being “destroyed from lack
of knowledge” (of both God and the world, it should be added, as the
two cannot be really separated). Whatever bad connotation epistemol-
ogy may have, we still need to learn “to read the signs of the time.” That
is to say, the problem of rationality and knowledge must be restated and
corrected rather than ignored or abandoned.
I am also aware that this is a peculiar subject, one that doesn’t lend
itself easily to direct analysis. Because of its elusive nature, our investiga-
tion is predominantly carried out in an “indirect” way. In other words,
we will talk about a number of other things, about self and hermeneu-
tics and about God and the world. moving within such large spaces has
ix
Preface
its perils, of course, but also its rewards, as my analysis will hopefully
indicate. moreover, I seek guidance in this grand inquiry, lest my proj-
ect would not spiral into an hopeless wandering into the “totality of the
real.” I follow Ricouer’s hermeneutical journey in the first part, Hegel’s
speculative one in the second, in order to anchor my concerns histori-
cally and thematically. In the last part I engage a number of philosophers
and theologians from both the continental and the analytical tradition
and make use of theological insights from both the east and the West.
my purpose is to bring hermeneutical philosophy/theology in direct con-
frontation with trinitarian theology with the specific purpose of evaluat-
ing the present state of theological rationality. The result, as I hope it will
become apparent, is a unique take at tracing the contours of a theological
rationality freed from both modern and post-modern (hermeneutical)
anxieties. The christian knows, no doubt, that “the lord is the Spirit,”
and that “where the Spirit of the lord is, there is freedom.” of course,
this is the same lord “who gave himself for us to redeem us from all
wickedness and to purify for himself a people that are his very own, eager
to do what is good.” That is why, as my friend douglas knight states in
the preface of his book The Eschatological Economy, “the church must not
take society’s claims and description of itself with too much seriousness.”
In this respect, theological rationality can be genuinely free only to the
extent it reconciles philo-sophia with Paul’s reminder that it is in christ
that we witness “the manifold wisdom of God.” From this perspective,
reason always finds itself “under the sign of baptism,” as “love of wisdom”
entails an unwavering exercise of uncovering a rationality that also pro-
claims the “folly of the cross.” A Reason that comes against our consum-
erist society and its promises of well-being and success. But the church is
also the place where “we rise” with christ in order to embrace the world
once again as God’s good creation, a world that is being remade, trans-
formed and perfected in christ and by the Spirit. Since “speaking rightly”
about both God and the world, necessarily requires access to such a “high
place,” it necessarily entails not only knowledge but also virtues and intel-
lectual duties. It requires vision but also obedience. Ultimately, as our
analysis will show, when contemplated in its true theo-logical intention,
epistemology is not really a human invention.
x
Acknowledgments
there are many people who made this project possible. I owe a great
deal of gratitude to my Phd supervisor, the late colin Gunton who in-
troduced me to trinitarian theology. during my studies at king’s college
london, I had the privilege to listen to and engage many of Gunton’s
colleagues, both theologians and philosophers who were regular con-
tributors to the weekly seminars of the Research Institute in Systematic
Theology. Among them, were christoph Schwöbel, Francis Watson,
murray Rae, Alan torrance, Paul Helm and Professor Zizioulas.
The years following the completion of my Phd thesis were event-
ful and tumultuous as my family and I relocated to the United States. A
significant part of my initial project would be re-thought and re-written
in the light of my new challenges and engagements as I gradually im-
mersed myself again in theological reflection. I have to thank Professor
Joel Green not only for encouragement and fruitful conversations but
also for giving me the opportunity to teach Theology and Philosophy at
Asbury Theological Seminary. I also owe a great deal of gratitude to my
colleagues larry Wood and charles Gutenson for both their friendship
and for conversations about modern/post-modern philosophy/ theology
and about the challenges of teaching philosophy and theology and the
role of such subjects in the life of the church.
There were many other people who, in one way or the other con-
tributed to this project. I was blessed to get to know people like Anne
Garrett, charles twombly and Paul copan who not only that encouraged
me in my work, but through conversations and theological exchanges
kept my interest in such a peculiar subject alive. I am especially grateful
to Paul copan for reading and engaging parts of my manuscript. I had
the privilege to get to know Paul, through another dear friend, Bill Smith,
the director of the c.S. lewis Institute of Atlanta. I am grateful to Bill
xi