torsdag, juni 10, 2010

Om immanens och transcendens

Alltid intressanta Cruciform Phronesis tipsade nyligen om att senaste numret av Modern Theology (26:3) innehåller flera artiklar som diskuterar Charles Taylors monumentala A Secular Age. Av det jag hunnit läsa hittills fastnade jag särskilt för Stanley Hauerwas och Romand Coles artikel, med dess synpunkter på Taylors användning av begreppsparet immenens/ transcendens:

We share Taylor's judgement that when the Christian faith is identified with a civilizational order, Christians loose sight of the full transformation to which Christians should be committed.
We worry however that Taylor's use of the immanent/trancendent duality may reproduce the habits of a Christianity that still longs to be a civilizational order. It does so just to the extent such a scheme can tempt us, Christian and non-Christian alike, to think that our primary concern is maintaining a place for trancendence. But that is to make immanence and trancendence free-standing concepts lacking Christological discipline. For Christians immanence first and foremost names that God became man that we might participate in the very life of God. So nothing can be more immanent than God with us. Trancendence, moreover, is not simply another name for William James' "more," but rather the other side of God's immanence. For Christians transcendens first and foremost is the acknowledgement that death could not hold him.

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