SciELO - Scientific Electronic Library Online

 
vol.67 número3Self-transcendence and Eros: The human condition between desire and the infiniteChristianity and globalisation: An alternative ethical response índice de autoresíndice de materiabúsqueda de artículos
Home Pagelista alfabética de revistas  

Servicios Personalizados

Articulo

Indicadores

Links relacionados

  • En proceso de indezaciónCitado por Google
  • En proceso de indezaciónSimilares en Google

Compartir


HTS Theological Studies

versión On-line ISSN 2072-8050
versión impresa ISSN 0259-9422

Resumen

MEYLAHN, Johann-Albrecht. Religion and modernity in a secular city: a public theology of différance. Herv. teol. stud. [online]. 2011, vol.67, n.3, pp.455-463. ISSN 2072-8050.

Seeking the good often authorises and legitimises certain forms of violence: violence that defines the state (Benjamin's law-founding violence) by the exclusion of others and the violence that coerces or binds (religare) the public into a common understanding of the good at the exclusion of other interpretations of that good (Benjamin's law-maintaining violence). The secular modern state has never been without religion functioning as religare. The modern state, often seen as a peacemaker, is founded on these two forms of 'legitimate' violence against what is other or different, just as the peace, prosperity and good of the state is sought through the elimination of the different and a unification of the state under the banner of a 'common' good. This 'legitimate' violence will always produce the counter-violence of difference (i.e. excluded others) seeking a legitimate place within the common space of the republic (Benjamin's divine violence). With the rise of religious fundamentalism, institutionalised religion has been allowed to return to the public debate. Is the call for this return one that further sanctions legitimate violence by eating and sharing the fruit of knowledge of good and evil? Is the call the church is hearing one that seeks to clarify and clearly define the good that will bind us (religare) into a stronger and more prosperous and peaceful city - onward Christian soldiers marching as to war? Or is there another calling, one that requires us to be Disciples of Christ - with the Cross of Jesus going on before - entering the space of violence beyond the knowledge of good and evil as peacemakers? In this article, I sought to understand this 'peacemaking' space by bringing into dialogue Zizek's interpretation of Christianity with Derrida's interpretation of hospitality.

        · texto en Inglés     · Inglés ( pdf )

 

Creative Commons License Todo el contenido de esta revista, excepto dónde está identificado, está bajo una Licencia Creative Commons