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I Believe That I Believe
(Gianni Vattimo)

I believe that I believe

The essay of Gianni Vattimo concerning secular christianity starts (already 1998) with the observation concerning a revival of the religious interest of the intellectual environment.
He even puts: There are today the day no more plausible, powerful, philosophical reasons to be an atheïst, in any case to reject religion.

However, he wonders himself: do we only discover God if we run up against something unpleasant? Does the return of the religion stand sometimes concerning the many large problems for wich people of this time see placed themselves and that with the resources of reason and technique insoluble seems? As well as Bonhoeffer he object to the idea of God as a ?stopper rag?, especially from the view of the secular reason. God, if he exists, is not certainly the only agent for our misery and also not someone whom we only learn know in our failures.

The manner God to experience narrow has been however linked with a certain conception corcerning transcedention. Preconceptions in our culture, but more still state of mind from the old ?nature-religion? with magical and superstitions practices brought us as a reserve transcedention to consider of rationality, as a strength wich is its differently shows by rejecting everything what our reasonable and well prevents.
It is possible that within the perspective of these preconceptions the divine transcedention appear slightly correctly in that. But the belief experience also complete well is able suffer to wear and dissolution of that initial appearance - according to the aphorism from the gospel: For me you are no longer servants ... I call you friends? (Joh. 15.15) ? whereas a certain theology, a certain manner of God perception and especially the authoritarianism of the catholic church wich want fix ?appearance? as defenitively and where seems.

Vattimo conducts the terms ?weakness thinks? and ?weak ontology? to it will the strong structures and clarify the weakening of their claimed intangibility of.
Inspired of René Girard lets through he to see that our belief conceptions always it link saint with violence ... and sent a victim as a result of wich we do fine for ours (shortcomings). Human societies are kept by a powerful pulse: that to imitate. At certain moment that goes always wrong (fascism) and there a ?scapegoat? is necessary: a victim. christian theology perpetuates the victim-mechanism by considering Christus Jesus as a ?perfect victim.? Girard does not claim the reading of the saint book in terms of be victim according to Vattimo on good grounds that is correct. Jesus do not become people to the father a suitable offer victim for its wrath, but he comes to light correctly in the world to bring the link between saint and violence and with that also to annul. The dead of God (Nietzsche) is the dead of the God from the
Old-Testament , the God of the rage, the revengeful God with its own son as a victim. The metaphysical God has descend to the level of people (incarnated) and Christus becomes.

Vattimo sees a link between the Christian revelation and the nihilism, the bankruptcy of Christianity, since two thousand years after Jesus the holocaust was still possible. No omnipotent God but a suffering God, the still actual and valid sainted history with as contemporary result: secularism.
With that becomes the process of ? off drift? means that modern, secular civilisation detaches of its sacral origin. But if it is nature-sainthood the violent mechanism that Jesus are come reveal and unmask , then it is complete well possible that the secularism correctly a positive outcome is of the theory of Jesus and not a manner remove us of it. Secularism underlines the religious meaning of the whole human process.

Vattimo consider the ?weak ontology? as a transcription of the Christian message.
The Christian inheritance wich returns in weak thinking, is also and especially a inheritance of the Christian regulation of the caritas and its nonsuit of vviolence.
Therefore not particularly easy but pleasant Christianity. The modern religiousness ? the only that our destination is if we want that she valid is ? cannot for this reason abandon the original doctrines Luther, namely the idea of the ?free research? the saint book. Given against light of the bible-doctrine the personal interpretation of the saint book is the first imperative wich the saint book represents us itself. It is even this way that the doctrine of Christianity the interpretation is ?foreseen? and that universal, interpretative (kenotic) character of the history of ?are? inherent is to Christianity.

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