By Felix Ó Murchadha

How does Christian philosophy tackle phenomena on this planet? Felix Ó Murchadha believes that seeing, listening to, or in a different way sensing the realm via religion calls for transcendence or considering via glory and evening (being and meaning). through tough a lot of Western metaphysics, Ó Murchadha indicates how phenomenology opens new rules approximately being, and the way philosophers of "the theological turn" have addressed questions of construction, incarnation, resurrection, time, love, and religion. He explores the potential for a phenomenology of Christian lifestyles and argues opposed to any easy separation of philosophy and theology or cause and religion.

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Extra resources for A Phenomenology of Christian Life: Glory and Night (Indiana Series in the Philosophy of Religion)

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The question of being—implicitly in Being and Time and more clearly after the Kehre—leads phenomenology to the question of the hiddenness of phenomena. Phenomenology concerns precisely not that which appears, the entity, but rather that which conceals itself in this disclosure, being. That which Heidegger later calls the phenomenology of the inapparent36 is already operative in Being and Time. But it is operative precisely because the question of being for Heidegger concerns the intersection of the existing entity and the questioning unmotivated by any entity.

103 A paradigmatic example of this is the concept of light. The Greek equivalence of light, truth, and world is inverted in John’s prologue once it is claimed that Christ is the true light that has come into the world. This light, which cannot be recognized in the world, turns the light of the world into darkness. This inversion is complete and is fundamental to any phenomenology of Christian life in the sense that it relativizes the light of the world. But again, how does this inversion occur?

Being is disclosed in Dasein’s understanding, but Christianity and Philosophy | 13 disclosed precisely as that which is not of that understanding, rather as the making possible of that understanding. In that way being discloses Dasein to itself in its difference from entities (Seiende). This difference it finds within itself as both being and entity, both possibility and actuality (present and possible actuality). Thus, what it finds is that which can be disclosed only as hiddenness, as a withdrawal from presence.

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