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The negative theology and the larger hope by William Cochrane

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Published by J.R. Salmond in Brantford [Ont.] .
Written in English

Subjects:

  • Faith,
  • Theology,
  • Foi,
  • Théologie

Book details:

Edition Notes

Statementby Wm. Cochrane
SeriesCIHM/ICMH Microfiche series = CIHM/ICMH collection de microfiches -- no. 89726, CIHM/ICMH microfiche series -- no. 89726
The Physical Object
FormatMicroform
Pagination1 microfiche (14 fr.)
Number of Pages14
ID Numbers
Open LibraryOL24926220M
ISBN 10066589726X
OCLC/WorldCa53596169

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Writing in a clear and engaging style, he develops a new reading of deconstruction and negative theology, arguing that (despite their differences) they share a self-critical hope. By retrieving texts and traditions that are rarely read together, this book offers a major intervention in debates over the place of religion in public life. Negative theology, also known as Apophatic theology, is a theological approach that describes God by negation, speaking of God only in terms of what He is not (apophasis) rather than presuming to describe what God is. In negative theology, it is maintained that we can never truly define God in words. In the end, the student must transcend words to understand the nature of the Divine.   Whereas God gets more 'literal' in modernistic theology (perhaps in the wrong way as well). I like to use negative theology when dismissing what God is not (such as the caricature God of New Atheism), but I agree that it should not replace the personal with the 'vacuum'. This negative view of God is just one perspective of his totality anyway. Also known as Via Negativa (Negative Way) and Apophatic theology, negative theology is a Christian theological system that attempts to describe the nature of God by focusing on what God is not rather than on what God is. The basic premise of negative theology is that God is so far beyond human understanding and experience that the only hope we have of getting close to the nature of God is to .

First associated in the s with the "theology of hope," German scholar Wolfhart Pannenberg has since become a major interdisciplinary thinker and a highly respected voice in the theological community. In this book, the author, a former student of Pannenberg and a noted theologian himself, provides a valuable, complete exposition of /5(5).   Answer: Negative theology, also called apophatic theology, is a way of looking at God using negation. It is the study of what God is not rather than what He is. Negative theology asserts that the transcendent God is essentially unknowable. So over and beyond deconstruction says yes, affirming what negative theology affirms whenever it says no. Deconstruction desires what negative theology desires and it shares the passion of negative theologyfor the impossible.” (Pg. 3) Later, he adds, “deconstruction is ITSELF a form of faith, a faith in a hope in what is coming Cited by:   It is with this doubtful question that negative theology leaves us at this point. Johannes Zachhuber is Professor of Historical and Systematic Theology at the University of Oxford. He is a Fellow of Trinity College. He earned his DPhil from Oxford in and obtained a habilitation in systematic theology at Humboldt University, Berlin, in

  Biblical theology “seeks to state what the theology of the biblical books, or the theology implied by them, was,” whereas doctrinal theology “lays down what is to be believed.” For this reason, contrary to what most biblical theologians probably think, their work “requires an interest in theology and an empathy with it, but not a. Apophatic theology, also known as negative theology, is a form of theological thinking and religious practice which attempts to approach God, the Divine, by negation, to speak only in terms of what may not be said about the perfect goodness that is God. Writing in a clear and engaging style, he develops a new reading of deconstruction and negative theology, arguing that (despite their differences) they share a self-critical hope. This theology (a theology of hope) redefines everything traditional Christianity stands for and really leaves the reader in a skepticism (and this skepticism was what Moltmann was trying to avoid). British theology had its beginnings in modern thought with P.T. Forsyth, C.H. Dodd, and C.F.D. Moule.