Polarity and Reductionism
In this article I shall try to argue that to accept polarities in theology is a discipline imposed by the subject matter itself, and that attempts to break out of the received polarities are likely, if not certain, to end in reductionism. The relation of paradox to polarity demands far more thorough...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Published: |
1976
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| In: |
Scottish journal of theology
Year: 1976, Volume: 29, Issue: 5, Pages: 401-413 |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a In this article I shall try to argue that to accept polarities in theology is a discipline imposed by the subject matter itself, and that attempts to break out of the received polarities are likely, if not certain, to end in reductionism. The relation of paradox to polarity demands far more thorough treatment than I have been able to give it here. For example, the question as to whether all polarities are inherently paradoxical is one that I have not discussed. Neither have I made it a part of my case to contend for the paradoxical nature of Christian doctrine. I am inclined to think, however, that once we perceive creation itself to be paradoxical—in that God causes to be that which is not he, which seems to involve a self-limitation or even ‘kenosis’ of deity—we will be predisposed to accept the paradoxes of the Incarnation, justification (simul iustus et peccator), and eschatology (already and not yet). But I have used the word polarity in a broad sense which I hope will become clear as the argument proceeds. I eventually make some critical comments about ‘liberation theology’ and Professor Wiles's The Remaking of Christian Doctrine. But I begin by trying to advance the argument on a broad front. | ||
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