Brian Gregor - A Philosophical Anthropology of the Cross
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AB | Dietrich Bonhoeffer, Act and Being: Transcendental Philosophy and Ontology in Systematic Theology, trans. H. Martin Rumscheidt (Minneapolis: Fortress Press, 1996). |
AQ | Dietrich Bonhoeffer, The Anthropological Question in Contemporary Philosophy and Theology, DBWE 10, pp. 389408. |
BT | Martin Heidegger, Being and Time, trans. John Macquarrie and Edward Robinson (San Francisco: Harper & Row, 1962). |
CA | Sren Kierkegaard, The Concept of Anxiety, ed. and trans. Reidar Thomte and Albert B. Anderson (Princeton, N.J.: Princeton University Press, 1980). |
C | Dietrich Bonhoeffer, Lectures on Christology. Berlin: 19321933 , ed. Larry L. Rasmussen, trans. Carsten Nicolaisen and Ernst-Albert Scharffenorth (Minneapolis: Fortress Press, 2009), pp. 299360. |
CF | Dietrich Bonhoeffer, Creation and Fall: A Theological Exposition of Genesis 13, trans. Douglas Stephen Bax (Minneapolis: Fortress Press, 1997). |
D | Dietrich Bonhoeffer, Discipleship, trans. Martin Kuske and Ilse Tdt (Minneapolis: Fortress Press, 2001). |
DBWE 10 | Dietrich Bonhoeffer, Barcelona, Berlin, New York: 19281931, trans. Douglas W. Stott (Minneapolis: Fortress Press, 2008). |
E | Dietrich Bonhoeffer, Ethics, ed. Clifford J. Green, trans. Reinhard Krauss, Charles C. West, and Douglas W. Stott (Minneapolis: Fortress Press, 2005). |
FM | Paul Ricoeur, Fallible Man, trans. Charles A. Kelbley (New York: Fordham University Press, 1986). |
FN | Paul Ricoeur, Freedom and Nature: The Voluntary and the Involuntary, trans. Erazm V. Kohak (Evanston, Ill.: Northwestern University Press, 1966). |
FS | Paul Ricoeur, Figuring the Sacred: Religion, Narrative, and Imagination, ed. Mark I. Wallace, trans. David Pellauer (Minneapolis: Fortress Press, 1995). |
IM | Martin Heidegger, Introduction to Metaphysics, trans. Gregory Fried and Richard Polt (New Haven, Conn.: Yale University Press, 2000). |
IT | Michel Henry, I Am the Truth: Toward a Philosophy of Christianity, trans. Susan Emanuel (Stanford, Calif.: Stanford University Press, 2003). |
JP | Sren Kierkegaards Journals and Papers , 7 vols., ed. and trans. Howard V. Hong and Edna H. Hong, assisted by Gregor Malantschuk (Bloomington: Indiana University Press, 196778). (Cited as JP, followed by entry number). |
LPP | Dietrich Bonhoeffer, Letters and Papers from Prison, ed. John W. de Gruchy, trans. Isabel Best, Lisa E. Dahill, Reinhard Krauss, and Nancy Lukens (Minneapolis: Fortress Press, 2010). |
LW | Martin Luther, Luthers Works, 55 vols., ed. Jaroslav Pelikan (St. Louis, Mo.: Concordia Publishing House / Philadelphia: Fortress Press, 195586). (Cited as LW, followed by volume and page number.) |
OA | Paul Ricoeur, Oneself as Another, trans. Kathleen Blamey (Chicago: University of Chicago Press, 1992). |
OB | Emmanuel Levinas, Otherwise than Being or Beyond Essence, trans. Alphonso Lingis (Pittsburgh: Duquesne University Press, 1981, 1997). |
PC | Sren Kierkegaard, Practice in Christianity, ed. and trans. Howard V. Hong and Edna H. Hong (Princeton, N.J.: Princeton University Press, 1991). |
SE | Paul Ricoeur, The Symbolism of Evil, trans. Emerson Buchanan (Boston: Beacon Press, 1967). |
SC | Dietrich Bonhoeffer, Sanctorum Communio: A Theological Study of the Sociology of the Church, trans. Reinhard Krauss and Nancy Lukens (Minneapolis: Fortress Press, 1998). |
SUD | Sren Kierkegaard, The Sickness Unto Death, ed. and trans. Howard V. Hong and Edna H. Hong (Princeton, N.J.: Princeton University Press, 1980). |
TA | Paul Ricoeur, From Text to Action: Essays in Hermeneutics II, trans. Kathleen Blamey and John B. Thompson (London: The Athlone Press, 1991). |
Many people deserve acknowledgment for their help and support in bringing this book to print. I would like to thank Merold Westphal for his interest in my work and for welcoming this book into his series; Kevin Hart for his comments and suggestions on the manuscript; Dee Mortensen, Marvin Keenan, and Sarah Jacobi at Indiana University Press for their support and help; and Drew Bryan for his work as copy editor. I would also like to thank my friends and colleagues in the philosophy departments at Boston College and Fordham University. I owe a great debt to Richard Kearney, my graduate advisor and dissertation director, as well as my readers Jeff Bloechl and Gary Green, who gave me the freedom and support to pursue this project the way it needed to be pursued. Thanks also to Pat Byrne, Vanessa Rumble, and my other friends, mentors, and interlocutors: Jens Zimmermann, Bob Doede, James Taylor, John Manoussakis, Jeff Hanson, Phil Teichroeb, Mike Martens, and Ryan Chace. I must also thank the Fondation Georges Rouault, Annemarie Sawkins and the Haggerty Museum of Art, and Chelsea Radigan at Artists Rights Society, who allowed me to use Georges Rouaults amazing print for the cover of this book; thanks also to Dom Balestra and Nancy Busch at Fordham University for making it possible to cover the permission fees. I also benefited greatly from a series of summer research grants from the Ernest Fortin Memorial Foundation. Thanks to my church family at First Presbyterian Church in Brookline, my mom, and most of all to my wife Meg, whose love and friendship continue to be an immense blessing.
I would also like to thank Faith and Philosophy and Indiana University Press for permission to use portions of earlier articles. Portions of appeared as Bonhoeffers Christian Social Philosophy: Conscience, Alterity, and the Moment of Ethical Responsibility, in Bonhoeffer and Continental Thought: Cruciform Philosophy (Indiana University Press, 2009), pp. 20125.
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Sustained by philosophy, religion receives its justification from thinking consciousness.
G. W. F. Hegel, Lectures on the Philosophy of Religion
Justifying religious faith through thinking consciousness: this is arguably the highest aspiration of the philosophy of religion. Whether this aspiration is itself justifiable, however, is another question. Can religious faith be grasped and grounded, so that its content is justified by the necessity of the philosophical concept? Does religious faith have its telos in philosophical consummation? Or does there remain some residual opacity that philosophy cannot penetrate, some otherness that philosophy cannot reconcile within its own conceptual scheme? How should philosophy approach a reality that claims to be an irresolvable scandal for philosophical thinking?
This book explores that question with regard to a specific problematicnamely, whether philosophy can think the cross of Jesus Christ, which is central to Christian faith as both a historical event and a fundamental figure of Christian discourse. The cross poses a unique challengeaccording to the apostle Paul, a
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