It is fashionable nowadays to hate on Christianity and theology.
Any idiot with a keyboard thinks themselves a philosopher because they can debate an evangelical who’s extent of biblical, philosophical and theological nuances is the dictum “the Bible says it, I believe it, that settles it.”
It’s not that Christianity, or the vehicle of its transmission, theology, is above reproach. It certainly should be reproached, but not in the remedially cultural way as such is found on all sorts of social media and in popularly published books by the world’s favorite anti-religionists. Just because Dawkins says something doesn’t make it gospel, and just because a person believes in God doesn’t make them a victim of a logical fallacy. Oh how many “scientists” and lovers of empiricism would make David Hume, Isaac Newton and Galileo, roll in their collective graves over their trashy arguments and shallow thinking.
As if contrarianism is the new sign of intelligence.
If you’re gonna bash idols people, you better know what you’re picking up.
So what’s the beef? What seems to be the objection to doing Christianity, to doing theology, to…*hold your breath…gonna say the “g” word* to do careful thinking while simultaneously employing the term “GOD.” God is the problem, right?
To some, God is the Illusion or Delusion. Of all the problems religion has, God is the biggest…so let’s just chalk God up to the big nothing, dismiss why this word is operative, and claim superiority because we are not naïve.
In other words, the problem that seems to plague theology is a problem of metaphysics and God is about as metaphysical as it gets.
But is this warranted? Should we, SHOULD YOU?, dismiss it simply on the grounds of our, YOUR, presumed ideas of God and metaphysics?
The objection that theology, and Christianity, offers a rank metaphysic is true. To a degree this is true, but only to a degree is this true, but only as this question, the metaphysical one- continues to look for the answer to the primordial question of “what is.” Metaphysics is often speech about the ridiculous, using conceptions that border on laughable, using certainty that doesn’t exist…but such does not have to constitute all metaphysical speech…or speech that is concerned with the question of “what is.”
The pre-Socratic and Socratic traditions gave different answers than Christian theology to the question of “what is” yet it seems they do not experience the same sort of denigration as any form of metaphysical reflections encountered today, especially a metaphysic grounded in the conviction that there is a transcendent otherness that is at work in the creativity of the universe. Randoms acts of good matched by equally random acts of violence that creates newness in its wake.
Thales doesn’t seem to take near the flak that Christian theology takes. His questionable hypothesis regarding water as the standard constituent element of the question of “what is” is apparently redeemed because he is also the beginning of modern philosophy with his dismissal of mythology as a the first reasonable assumption one must make before beginning philosophical inquiry. After Thales, nearly all philosophers had succumbed to his critique of mythology and had to account for substance, flow and flux, apart from mythology.
Yet Thales is a man that would not make an “A” in any standard philosophy class today writing a term paper defending water as the ultimate metaphysical reference point. For a postmodern protestor, water cannot be the ultimate element for all elements are equally acceptable because they refuse ultimacy.
The real kicker is this, however: The pre-Socratic philosophers provide insights into the role of logic and modes of correlation between reality and experience, and also the ineffable transcendent character of the world that cannot be reduced to a metaphysical naturalism as is so easily done today by those who claim to be the empirical rationalists that believe and apply the scientific method (as if there is a singular thing known as such).
The very idea of science being hegemonically valued over theology as if to critique theology via realism is failing to understand its founding conceptualities. It is like critiquing Aquinas’ biology with 21st century knowledge. It simply cannot be done nor is it fair to the logical coherency of Aquinas’ positions nearly 800 years ago. It cannot be a fair critique because it does not critique the coherence of his logic and the ideas as they stand within their own intellectual current and context. It is simply too easy to critique a wholly other idea with a definition that is utterly foreign to the concept itself.
So yes, theology is a metaphysic but as such this does not imply a particular metaphysic, nor does it preclude other forms of knowledge whereby “what is” may be ascertained and neither does it imply that thinking this way will make poor thinkers, for indeed, academic theology is so broad in the fields of the humanities that one would be hard pressed to find another discipline that requires so much of our intellectual efforts to be done responsibly.
Theology is not the simple act of quoting scripture or rottenly defending dogma with an appeal to an invisible authority. Theology is not the act of asking inelegant questions that have preordained answers.
To the contrary, theology is the act of asking “what is”, “what is truth,” and then foraging the markers of humanity that have asked this very question.
Good theology will not stop at the bible nor will it bashfully start there. It will press into what a priori ideas have already been received and integrated into our schematics that make reading the bible possible at all. Why do we even receive the bible and how do we read it? It will engage thinkers that few dare to handle, Nietzsche, Cicero, Eckhart, and Bertrand Russell to name a few. ..Marked opponents to theo-logic. It will also engage more congenial thinkers such as Augustine, Wesley and even Jesus, in an attempt to bring in the nihilistic and the mystical into divine cooperation as historical revelations of what it is we seem to be thinking when we think the idea of God.
But all this cannot be said without being spoken and written…without theology acting semiotically.
Theology is a semiotic, a construction. And as such it is never given, foundational, or fundamental. It is always conditional. It is always a statement that expands the historical, lyrical, philological, architectural, genealogical, philosophical and literary condition of its timefulness. Theology is never simply revelation; it is foremost imaginative creation.
Theology does not in totalitarian fashion claim to epistemically finalize our speech or ideas…on the contrary, and following the arguments of Rowan Williams, proper theological speech simply opens up the possibility for more text, more life, more acts, more speaking.
So it may be en vogue and a cultural marker of intelligence to announce open hostility to theology and its objects, but to this I would say, those that object do not understand the object of their objection. Neither do they understand the origin of true philosophy they seek to invoke when lumping all of metaphysics, theology, philosophy, genealogy, and Christianity, etc., into the same odorless vapor.
Because Theology is not saying everything; it is saying many things, and it is not the positing of a supreme metaphysic that is outmoded by scientific empiricism, not a revealing of an ontological thing we call God that is physically somewhere out there.
What theology says is that the place from which the primordial question even comes is from a place that transcends us, surpasses our humanistic love affair with ourselves and that that place of reflection is best captured in theo-logic around the symbol of God; this is why you should study theology.
Theology does not ask you to believe and think of God filled with God, it asks you to think the symbol of God creatively. Theology is the renaissance of ideas around the ultimate question of substance, flux and change and we just happen to call the regulative principle of its discourse God.
God might be a dumb idea, but its the best word we have to try to captivate the reality that we are all dumb anyhow…we just refuse to believe it.