Postmodern Theology: An Outdated Survey

Postmodern Theology

Žižek, Badiou, Caputo and Eagleton

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In recent decades there has been a surge in both deconstruction-and-religion and secular Christologies. The premise of the following piece is that both of these areas of study have significant insight to offer, but are incomplete without the other. Where deconstruction-and-religion offers a Derridean understanding of a postmodern Christ, the secular interest in Paul (Badiou, Agamben, Žižek) offers an understanding of truth in an age of fragmentation. In order to move beyond the deconstructive Christology as proposed by John Caputo, and the secular interest in Paul, to a more holistic, we must attempt the difficult task of constructing a more cohesive postmodern theology. The following will attempt to provide a ground from which to work on this task, while not presuming to offer any new or original insight. While making this move, the fundamentalism and the foundationalism of previous modern theologies must be stripped away in order to see a more robust postmodern theology that can hold up under the demands of contemporary thought. The following will attempt to (a) move beyond the traditional interpretations of salvation, (b) re-explore Christ’s human and divine natures, and (c) to propose a manner in which to transcend the name of God. This Christology is built upon two major premises which are as follows: (1) God possesses and is beyond both the properties of being (persona) and event (occurrence) and, (2) Christ is the universalize-able finite transport of both the being and the event of God.

The following theology (and Christology) is a generous reading of four philosophers which many would consider to be ‘postmodern’: Slavoj Žižek, Terry Eagleton, Alain Badiou and John Caputo. These four thinkers will form the backbone of the following constructive exercise and an effort will be made to distinguish between what the thinkers themselves write about Christ and what is being constructed. Section 1 will outline the similarities existing between Žižek and Eagleton so far as they inform a demythologized theology of the Being of God. Section 2 will deal with the relationship between Caputo and Zizek and their respective creation narratives. Section 3 will examine Badiou and Caputo’s philosophical theology of the event, and lastly, section 4 will deal with Caputo and Zizek and the non-dichotomized nature of the Being of God.

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