By Ivana Dolejsova

This booklet addresses primary questions in systematic theology and philosophy of faith. How can the Christian tale stay appropriate in a postmodern pluralistic society? How can it draw on its conventional resources with out reverting to fundamentalism? How can discussion be maintained with modern tradition with out recourse to different types of spiritual reductionism or syncretism?
the writer argues opposed to the inspiration of apologetics, understood as a defence of human ideals, rules, attitudes and values which by myself may end up in divine fact. With the aid of Derrida, Lyotard and Levinas, she appears at the place such apologetic traits in Christianity come from and the way they distort the theological culture, which has provided numerous insights into the releasing message of Jesus Christ. the major to this distinction lies within the knowing of kinfolk among perform, trust and data. spiritual epistemologies because the Enlightenment provide us conflicting positions. the writer reveals within the epistemology of the past due Wittgenstein percentages for a dialogical discourse which takes perform because the start line for realizing spiritual trust and information, and makes it possible for non-fundamentalist «accounts of wish» in Christianity.

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Additional info for Accounts of Hope: A Problem of Method in Postmodern Apologia (Europaische Hochschulschriften Reihe Xxiii, Theologie)

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The language may be one of sacrament or of manifestation or of prophecy or risk of solidarity. (168) The third point of the postmodern critique also offers to apologetical discourse a way forward; however, my claim is that this way cannot be successfully taken if we are not willing to take seriously the previous two criticisms and unmask where narratives of both modernity and Christianity were ultimately used as “alibi-stories”34 for gaining power and eliminating the different. Because, as Wittgenstein says: ‘We must begin with the mistake and transform it into what is true.

1986:255) This will be the task of the second chapter which will look at both the plurality and the historical continuity of apologia. Nevertheless, as I pointed out in the introduction, my aim will not be to construct a theory of non-foundationalist foundations, but rather to trace where and in which senses practice was taken as a primary source for doing apologia. 3. Revisionist Apologetics When Zarathustra was alone, however, he said to his heart: Could it be possible! This old saint in his forest hath not yet heard of it, that God is dead!

Or can apologists do without such a guarantee? g. that Jesus is both God and human, that he died for the salvation of the world and was resurrected? The foundational stories of Christianity are subject to question. Or more exactly, one may ask in which way, if any, these stories can be maintained as true as opposed to fictions? On the other hand Derrida’s deconstruction also opens up new possibilities for apologetical discourse. Having cleared the ground, he provokes the question, whether the absence of Christian stories is not an argument for finding out that we actually need them, for re-evaluation and re-appreciation of their meaning and truth?

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