In a consumer-driven and technologized world, can we still experience the mystery of God? This book answers yes by exploring the rich resources of the Christian tradition of thinking and speaking about God. Focusing on God’s dialectical character—divine availability (“presence”) and divine excess (“absence”)—and the belief that “God is love” (1 John 4:16), professor Anthony J. Godzieba tracks how God became a problem in Western culture, then responds by showing how human experience is open to divine transcendence and how that openness encounters the revelation of God as Trinity. The book’s contemporary edge comes from its insistence that belief as embodied performance is the most authentic way to participate in the mystery of God’s love, which is “the answer to the mystery of the world and human beings” (Walter Kasper).
In a consumer-driven and technologized world, can we still experience the mystery of God? This book answers yes by exploring the rich resources of the Christian tradition of thinking and speaking about God. Focusing on God’s dialectical character—divine availability (“presence”) and divine excess (“absence”)—and the belief that “God is love” (1 John 4:16), professor Anthony J. Godzieba tracks how God became a problem in Western culture, then responds by showing how human experience is open to divine transcendence and how that openness encounters the revelation of God as Trinity. The book’s contemporary edge comes from its insistence that belief as embodied performance is the most authentic way to participate in the mystery of God’s love, which is “the answer to the mystery of the world and human beings” (Walter Kasper).
The title of this collection of essays is Thinking Faith: Moods, Methods, and Mystery, and it might need a word of explanation. The aim is to suggest something of what is involved in thinking faith, while indicating examples of my modest contribution over all these years. Given the exuberant data of faith, beliefs, doctrines and tradition, the task of the theologian is always to reflect on what is so richly given, and to communicate in the most telling fashion its meaning. There are certainly moods that colour the way we think, even though theological writing must show an intellectual concentration of some kind. That is quite compatible with a great variety of approaches, sometimes more hopeful, sometimes more sober, defensive and argumentative. There is also the question of methods. The strange thing about a particular theological method or style of thought is that it is seldom an explicit series of procedures. It is something more spontaneous and formed through the practices of many years. Quite clearly, in this collection of writings a number of methods is implied. Whatever the mood, whatever the method, the mystery remains-of God, Christ, and who we are in that light. To this degree, theology is a way of thinking within mystery, not outside it. In this respect, doing theology is humbling for us theologians when confronted with the limited span of our knowledge-and our poor capacities to express it. There always remain infinite expanses of what is not yet given us to see, so to leave theologians, inarticulate, in splendid defeat. And yet so much has been given, even in the most routine life of the Church, in its Scriptures its sacraments, and in the luminous witness of the many who have gone before us, and live now in the light.
What difference should the resurrection of the crucified Jesus make to Christian thought, to our sense of the cosmos, and our understanding of humanity itself? Despite the centrality of the resurrection in the New Testament and the Creed, the practical answer of many Christians might be: not much. In this light, Anthony Kelly sets out to affirm the resurrection as the living center of Christian life and the basis for its theological methods and themes. Without the resurrection, he writes, ""hope would be a repressive optimism, or an accommodation to routine despair."" Acknowledging that the resurrection, like a work of art, eludes any single point of view, Kelly shows why it remains the key to Gods relationship to Jesus and ourselves, the most critical horizon from which to grasp the meaning and pattern of life, and the basis of our ultimate hopes.
Pope Francis' Laudato Si' is a game-changing document for the life of the Church and the ecological health of this planet. A Catholic vision is deficient if it does not include the earth and its life-forms. Loving one's neighbour must include loving the planetary neighbourhood in which all live. For its part, the 'integral ecology' on which the Pope insists must include the dimensions of mind and heart, science and art, faith and the whole spiritual life of culture. Here, the great theological themes animating the Catholic vision, play their part as ever-renewable resources: the Creator and the gift of creation,, the incarnation of the Word amongst us, the inexhaustible life of the Trinity itself, the Eucharist as communion with Christ in the here and now of earthly life, just as 'Sister Death' must be given her place for the sake of ecological and eschatological realism. Integral ecology and Catholic vision are two sides of the conversion of mind and heart necessary to promote the communion of life now, and in the world to come.
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