Hostname: page-component-cd9895bd7-q99xh Total loading time: 0 Render date: 2024-12-24T00:42:16.301Z Has data issue: false hasContentIssue false

Post Critical Contemplation and Do It Yourself Religion

Published online by Cambridge University Press:  28 February 2024

Rights & Permissions [Opens in a new window]

Extract

Core share and HTML view are not available for this content. However, as you have access to this content, a full PDF is available via the ‘Save PDF’ action button.

No description quite captures the fragmentation through which our culture is passing. Post modem, new age, deconstruction, immanentism, emotivism, all are usefully employed — none quite turns the key. In general we may say not that there are no narratives, but that the received narrative, the foundational cosmology, the consensus about ultimate reality upon which our societies formerly concurred have receded. Moreover, at least in affluent cultures, the mourning about dwindling consensus is past. Rather than writhe in anxiety before religious fragmentation, people simply accept as the one “luminously self evident reality” that they are alone in the universe making their own meaning. Confusion exists as to what theology is, and what real theologians are. Walter Kasper writes, “It is unfortunately not a redundancy to say that, especially today, a theological theology is the need of the hour.”

Do It Yourself Culture

Perhaps our present phase can be fairly described as a spiritual do it yourself culture in which God, faith, morality and the future are for each and every person what each decides they are. Appreciation of expertise, theological training, the religious wisdom of the centuries, is suspended. Religion, says Cambridge’s Don Cupitt, is “wholly of the world, wholly human, wholly our own responsibility”. Eclecticism, picking and choosing from traditional religions and from new constructs, is increasingly common. The “spiritual” remains important. But the wholly transcendent is questioned. Far from being without spiritual narratives, ours is an age in which there are almost as many stories as there are tellers.

Type
Research Article
Copyright
Copyright © 1995 Provincial Council of the English Province of the Order of Preachers

References

1 Kasper, Walter, The God of Jesus Christ, SCM, 1984, p. 15Google Scholar.

2 Michael Barnes SJ, “Theology of Religion in a Post–Modem World”, The Month, July 1994, pp. 260–273.

3 Michael Barnes SJ, “Theology of Religions in a Post–Modem World”, The Month, August 1994, p. 326.

4 Edward P. Echlin, “Theology and ‘Sustainable Development’ After Rio”, The Newman, September 1993, pp. 2–7.

5 Simon Robinson, “Prophecy and Business Ethics”, The Month, August 1994, pp. 307–310 criticizes the ecological—and other—inadequacies of consumerist business ethics.

6 Brown, Raymond A., The Death of the Messiah, 2 vols., Geoffrey Chapman, London 1994, Vol. I, pp. 69Google Scholar.

7 Louth, Andrew, Discerning The Mystery, Clarendon Press, Oxford, 1989, pp. 1744CrossRefGoogle Scholar.

8 Quoted in Schillebeeckx, Edward, Jesus An Experiment in Christology, O.U.P., 1974, p. 40.Google Scholar

9 Brown, The Death of the Messiah, Vol. I, p. 24.

10 Galvin, John P., “From the Humanity of Christ to the Jesus of History: A Paradigm Shift in Catholic Christology”, Theological Studies, June 1994, Vol. 55, No. 2, p. 270CrossRefGoogle Scholar.

11 On the Diatessaron, in Sebastian Brock, The Luminous Eye, Cistercian Publications, Kalamazoo, 1992, p. 166.

12 Robert Murray SJ, Tradition and Originality in “The Dream of the Cross”', The Month, May 1994, p. 183.

13 His Holiness Pope John Paul II, Crossing The Threshold of Hope, Jonathan Cape, London, 1994, p. 44Google Scholar.