Radical Theology and Radical Hope

In light of recent events in Ferguson, I have been thinking a lot about hope – why we hope, for what we hope, in what we hope, etc. The truth is, these days I have difficulty not feeling incredibly cynical about the possibility of a better future. It often seems that all is indeed lost and there isn’t much left to do about it.

I am informed on a fairly regular basis that “human nature” is just too corrupt, greedy, and selfish, that the world is too fallen, to ever hope to achieve the (supposedly) utopian societies envisioned by radical political philosophy, and that salvation can only come through escape. We must hope for the coming of the Big Other, who will smite our enemies and lift us from the filth that is this earth. And not only are we to hope that this will happen, we are to truly believe that it will happen. It is a certainty.

As a post/non-theist, it is easy to buy into the idea that without this sort of certainty that everything will be okay and we will be saved in the end, I have no reason to hope, nothing for which to hope, nothing in which to place my hope. However, I think it is precisely this uncertainty – perhaps even this apparent hopelessness – which allows for the possibility of genuine hope. It is precisely because I don’t know what will happen, because the future is open and could go in any number of possible directions – because the responsibility rests upon us – that I can hope.

“What remains now is to hope,” writes John Caputo, “and to hope, Levinas says, requires first to be driven into a state where, calculatively speaking, it is hopeless, where the odds are hopelessly against us, to hope against hope, as St. Paul says.”[1] He goes on to write, “Hope is not hope if can see what you are hoping for on the horizon.”[2] If I can see the Big Other on the horizon, and know with certainty that he will come and will prevail, I have nothing in which to hope. All that’s left to do is wait for his arrival. I am absolved of all responsibility.

The author of the Book of Acts expresses his own ambivalence toward this cloud-staring – which seems to function as a means of regaining control over our uncertain and (potentially) hopeless state – when he has two men appear to the apostles following Jesus’ ascension:

While he was going and they were gazing up toward heaven, suddenly two men in white robes stood by them. They said, ‘Men of Galilee, why do you stand looking up toward heaven? This Jesus, who has been taken up from you into heaven, will come in the same way as you saw him go into heaven.’[3]

These men seem to be essentially saying, “your business is here, on earth, in the messiness of daily human life, which is dark and violent and uncertain and often seems utterly hopeless. But that is the world that Christ came to redeem, and you will find him in the faces of the least of these, who need bread and water before they need the promise of a blissful hereafter.” Now, of course, I took a liberty or two in that rendering, but I think it gets the point.

Radical theology[4] has taken up the Judeo-Christian notion of Messianism, but has begun to talk, following Derrida, of a Messianism without the Messiah. According to Derrida, when we deconstruct a name, which is always historically contingent, we seek to unleash the undeconstructible event that is harbored within that name. Example: Laws are contingent, debatable, and subject to change; however, what the law aims at is justice, and justice, says Derrida, is undeconstructible. In other words, justice can never be contained or grasped in its totality, for to do so would be to render justice a lifeless thing. Justice is always to come, and if we think we’ve got it that is precisely the moment at which we can be sure that we don’t. As Caputo writes, “The event can never be held captive by any particular instance of the event, never reduced to any present form or instantation. It would be the height of injustice, not to say of arrogance, to say that justice is finally realized in some existing form, in some present person or state.”[5]

It is the same, in Derridean deconstruction, with the Messiah. Particular persons may come, but the Messiah, the messianic event harbored in that name, can never properly arrive, can never be fully and completely present. But Derrida puts it even more strongly. God in this sense must be a completely and utterly “impossible, unimaginable, un-foreseeable, unbelievable ab-solute surprise.”[6] For this God to truly be God, for Derrida, she must be so totally Other that there is no conceptualizing or imagining her in any way. Otherwise, we would be able to grasp the event harbored in God’s name, and effectively empty God’s name of its eventiveness.

However, Richard Kearney, in The God Who May Be, challenges this notion of the absolute otherness of God.

Yet – to repeat – how could we ever recognize a God stripped of every specific horizon of memory and anticipation? How could we give content to a faith devoid of stories and covenants, promises, alliances, and good works, or fully trust a God devoid of all names (Yahweh, Elohim, Jesus, Allah)? If the powers of human vision and imagination are so mortified by the impossible God of deconstruction – leaving us ‘without vision, without truth, without revelation’ – then must not our encounter with the coming of the other find itself not only blind but empty? We might be tempted to put to Derrida here the question he put so adroitly to Levinas in “Violence and Metaphysics” – how is alterity to be experienced as other if it surpasses all our phenomenal horizons of experience?[7]

According to Derrida, the to-come is the most important part of the democracy-to-come or the justice-to-come, because those names – democracy and justice – may change. But the event that they harbor, the to-come, will not. But if we are talking about the Messiah- or justice- or democracy-to-come, surely they cannot be absolutely beyond our comprehension, otherwise we would not know them or even be able to experience them. On this model, it seems, we have no idea precisely what is to come, other than that it will be so completely other that can never see it coming. But it seems here we would run up against Meno’s paradox[8] and could no longer talk meaningfully about hope if we don’t actually know what we are hoping for. Isn’t it justice and not injustice? Love and not hatred? Yes, the names justice and love may indeed be historically contingent names that harbor uncontainable events, but I would rather say that the names can still be meaningful insofar as they can’t be referring to just anything – which seems to be a dangerous implication of Derrida’s approach here – but that for which we hope and desire (i.e., again, justice not injustice, love not hatred, etc.).

Kearney would rather situate our messianic hope – our hope for a more just future – back into the biblical tradition, which, he thinks, means to put the responsibility back onto our own shoulders. Rather than a Big Other who will inevitably come and rescue us from our helpless state, Kearney’s God-who-may-be is utterly contingent upon our acting to bring her about. This possible God is the justice-to-come, the hope and desire that draw us forward into an open and undetermined future, where justice will flow like waters only if we are willing to act.

Kearney finds the first suggestion of such a God in Moses’ encounter with the burning bush in Exodus 3:14. The Hebrew is commonly rendered to favor Greek notions of being and substance, as “I am that I am,” but Kearney argues that a more faithful reading of the original Hebrew, which would not have carried this Greek influence, would be, “I will be what I will be,”[9] or, “I am who may be.” In this sense, God is revealed as a promise, a possibility-to-be, rather than pure actuality. To quote at length:

In the circular words, I-am-who-may-be, God transfigures and exceeds being. His esse reveals itself, surprisingly and dramatically, as posse. The Exodus 3:14 exchange between God and Moses might, I have been suggesting, be usefully reread not as the manifestation of some secret name but as a pledge to remain constant to a promise. God, transfiguring himself in the guise of an angel, speaks through (per-sona) a burning bush and seems to say something like this: I am who may be if you continue to keep my word and struggle for the coming of justice. The God who reveals Himself on Mount Horeb is and is not, neither is nor is not. This is a God who puns and tautologizes, flares up and withdraws, promising always to return, to become again, to come to be what he is not yet for us. This God is the coming God who may-be. The one who resists quietism as much as zealotry, who renounces both the onto-theology of essence and the voluntarist impatience to appropriate promised lands. This Exodic God obviates the extremes of atheistic and theistic dogmatism in the name of a still small voice that whispers and cries in the wilderness: perhaps. Yes, perhaps if we remain faithful to the promise, one day, some day, we know not when, I-am-who-may-be will at last be. Be what? we ask. Be what is promised as it is promised. And what is that? we ask. A kingdom of justice and love. There and then, to the human “Here I am,” God may in turn respond, “Here I am.” But not yet.[10]

Due to considerations of time and space, I cannot go into great detail regarding this provocative reading – I highly recommend Kearney’s book – but I would like to suggest, in a fusion of Caputo’s deconstructionist reading, and Kearney’s hermeneutical reading, that this “kingdom of justice and love” is the God whom we desire and for whom we hope as we struggle for justice. More precisely, this kingdom is the event that is harbored in the name of God.

This is not, to be clear, to claim at some point a being called God will literally come into existence, but that there is something going on in this name, something which cannot be reduced to the name, nor captured in historical instances, or ever fully conceptualized and foreseen – all of which is to say, an event – for which we are striving as we pursue this kingdom of justice and love. The name of God itself is historically contingent, but, as Caputo says, it “is very simply the most famous and richest name we have to signify this open-ended excess and an inaccessible mystery.”[11]

As we struggle and hope against hope for justice in our racist, sexist, homophobic, xenophobic world, I think there is something very real, but perhaps so deep, so utterly meaningful, that it is bursting at the seams of our understanding, that it irresistibly draws us forward into a kingdom of justice and love, which is always to-come – insofar as it cannot become a graspable thing – but not so completely unforeseeable as to exceed even our desire and our hope, our songs and stories, our gods and angels, or even – perhaps! – ourselves.


[1] John D. Caputo, The Weakness of God, (Bloomington: Indiana University Press, 2006), 256.

[2] Ibid.

[3] Acts 1:10-11, NRSV.

[4] Everything that I say about radical theology is admittedly provisional. I think the writings of radical theologians are incredibly provocative and I continually return to them and feel challenged by them. At the same time, I am sympathetic to such critiques as that of Walter Kaufmann in The Faith of A Heretic, who argues that liberal and radical theologians need to let their yes be yes and their no be no, rather than redefining God into existence. Ultimately, however, I tend to think the deconstructionist approach, which does not want to redefine God, but to deconstruct all of the social and historical contingencies in the name of God and see what is left, is a valid one.

[5] John D. Caputo, “Spectral Hermeneutics: On the Weakness of God and the Theology of the Event,” in After the Death of God, ed. Jeffrey W. Robbins, (New York: Columbia University Press, 2007), 55.

[6] John D. Caputo, The Prayers and Tears of Jacques Derrida, (Bloomington: Indiana University Press, 1997), 73.

[7] Richard Kearney, The God Who May Be, (Bloomington: Indiana University Press, 2001), 76.

[8] “And how are you going to inquire about it, Socrates, when you do not know at all what it is? For what sort of thing, from among the ones you do not know, will you take as your object of inquiry? And even if you do happen to bump into it, how are you going to know that it is the thing you did not know?” From Meno, in A Plato Reader: Eight Essential Dialogues, ed. C.D.C. Reeve, (Indianapolis: Hackett Publishing Company, Inc., 2012), 72.

[9] This alternative possible rendering is included as a footnote in my NRSV Bible.

[10] Kearney, 37-38.

[11] Caputo, “Spectral Hermeneutics,” 53.

Anatheism: A Third Way

“The biggest no to theism in our modern era,” writes Richard Kearney, “was not Nietzsche’s philosophical announcement of the death of “God” in 1882 but the actual disappearance of “God” from the world in the concentration camps of Europe in the 1940s.” (58) Following this disappearance, the question, according to John Caputo, is, “Who–or what–comes after the God of metaphysics?”

Richard Kearney presents ana-theism as a sort of third way between theism and atheism–a way of conceding the atheist critique of theism while maintaining the sense of the sacred, of transcendence and divinity in theism. He writes in the introduction: “Ana-theism: another word for another way of seeking and sounding the things we consider sacred but can never fully fathom or prove.”(3)

The term, anatheism, is taken from the Greek, ana, which could be translated as “after”, “again”, or “return”, and theos, which is, of course, God. Kearney thus uses anatheism as a way to say, “Returning to God after God.” In the wake of the death of God, it is an attempt, not to resurrect theism, but to embrace “a form of post-theism that allows us to revisit the sacred in the midst of the secular.” (57) Anatheism is a humble third way that

differs from dogmatic atheism in that it resists absolutist positions against the divine, just as it differs from the absolutist positions of dogmatic theism for the divine. It is a movement—not a state—that refuses all absolute talk about the absolute, negative or positive; for it acknowledges that the absolute can never be understood absolutely by any single person or religion. (16)


A central component of anatheism—perhaps, indeed, the central component—is hospitality. Kearney begins by examining moments of hospitality in the three great western monotheisms: Judaism, Christianity, and Islam. In each episode that is considered, when hospitality is extended to the stranger, the guest, it is revealed that it is in fact God who has been welcomed.

Abraham is confronted by three strangers and faces the choice between hostility and hospitality. He chooses hospitality, opens his home to the strangers, shares a meal—breaks bread, we might say—with them, and it is then revealed that they are in fact messengers of God. Had he chosen hostility—perhaps the more rational choice in a hostile world—he would have effectively closed the door to the divine who arrived in the form of a guest.

Similarly, Mary is confronted with the choice between hostility and hospitality when the angel Gabriel appears at her door. She too chooses hospitality, and in so doing receives a message from God.

Jesus also appears to have a sense of this mysterious-mystical relationship between God and the stranger, identifying himself, in Matthew 25:31-46, with the stranger who is in need of food, water, and clothing. Those who followed Jesus’ advice to “Give to everyone who begs from you” (Matt. 5:42), it is revealed, have in fact extended their hospitality to Jesus.

The Gospel of Luke goes further in illustrating this point when Christ, having resurrected, appears to his disciples as a stranger whom they do not recognize. It is only after inviting in this strange guest and sharing a meal—again, the breaking of bread—that the stranger is suddenly revealed as Christ himself. As Kearney writes, “God is revealed après coup, in the wake of the encounter, in the trace of his passing . . . When God is revealed as having been present all the time, God is already gone.” (22)

Finally, Kearney discerns a similar moment of hospitality to the stranger-as-God in Islam, when Muhammad is met with an unfamiliar voice in the middle of the night in the solitude of a cave. Muhammad must choose whether to open himself up to the strange voice or recoil in fear and hostility. In choosing the former, he, like Abraham and Mary before him, receives a message from God.

All of these examples illustrate the way in which, as Kearney writes, “Love of guest becomes love of God.” (29) Rather than occupying some far off heavenly realm, “The divine, as exile, is in each human other who asks to be received into our midst.” (20)


Anatheism, therefore, is a call to radical hospitality. Not uncritical hospitality, for “Not every stranger is divine” (45), but a hospitality that refuses to close the door to difference, to stop one’s ears and cover one’s eyes to the stranger simply in virtue of her being a stranger. To instead devote one’s discerning attention to the needs of the Other, who “is sacred in that she always embodies something else, something more, something other than what the self can grasp or contain.” (152) Our task is to translate the stranger without transforming her into what is familiar and comfortable—into another self. “But to open oneself to such radical attention one must,” Kearney writes, “abandon the old God of sovereignty and theodicy. That Master God must die so that the God of interconfessional hospitality can be born.” (52)

This Master God is the tribal God, the omnipotent deity who is decidedly one our side and not on the side of our enemies. “Anatheist hospitality,” however, “opposes such gnostic divides between friend and enemy, where God is always my ally and the Stranger my adversary.” (172) Rather, it is precisely through the face of the stranger that we discover God—a God who “is a promise, a call, a desire to love and be loved that cannot be at all unless we allow God to be God.” (52-53) This is the God of whom Bonhoeffer writes from his prison cell, who “is weak and powerless in the world and that is precisely the way, the only way, in which he is with us and helps us.” (67) Kearney similarly writes that “the only God worthy of belief is a vulnerable and powerless one who suffers with us and is incapable of being relieved from this suffering unless we act against injustice.” (61)


Anatheist spirituality, then, is not one of metaphysics and ontotheology but one of temporality and immanence: “[F]aith becomes a commitment not to some transcendental otherworld but to a deep temporality in which the divine dwells as the seed of possibility calling to be made ever more incarnate in the human and natural world.” (142) Again, it recognizes the atheist critique of theism and does not make attempts to cling to the Alpha-God of old, but rather to find a post-theist language which can, in conceding the death of God, nevertheless not ignore or categorically dismiss “this radical and recurring sense of something more—something ulterior, extra, and unexpected—that various religions call God.” (183)

It is a faith—if we dare use such a loaded term—that maintains “a deep mystical appreciation of something Other than our finite, human being: some Other we can welcome as a stranger if we can overcome our natural response of fear and trauma.” (180) In this sense, “God thus becomes a God after God, a God who no longer is but who may be again in the form of renewed life.” (80)


The reader may finally be wondering whether or not the anatheist will just come out and say whether or not she believes in God, and why or why not.

“[T]he anatheist,” according to Kearney, “at least when philosophizing, provisionally brackets out questions of ‘God’ and ‘religion.'” (75) In other words, it seems, the anatheist is, in addition to a hermeneutist, a bit of a phenomenologist, with this statement recalling Joseph Dabney Bettis’ following description of the phenomenologist as one who “brackets out the question of truth as ‘actually being the case’ to expose the question of truth as meaning.” (8) He continues:

If I should say, ‘I believe that the Bible is the Word of God’, the phenomenologist might say in reply, ‘Let us bracket out for the moment the question of whether or not your statement is true and ask the question, what do you mean by ‘believe’? It is not self-evident what you mean. Describe what you mean. (8)

In other words, the phenomenologist is not, at least in the first instance, as interested in the arguments for God’s existence that fill the pages of philosophers of religion’s books, but rather with the question of what names such as God even mean. After all, can we really discuss the existence of God before having agreed upon what we mean when we say God? W. Brede Kristensen recognizes this difficulty when he writes

When we consider the idea, ‘God’, even ignoring the fact that this is absent in Buddhism, we must conclude that there is no particular idea of deity which is everywhere applicable. And if we relinquish the given forms of particular ideas of deity in order to find that which is common behind them, we are then left with empty concepts. (44)

God, while perhaps having a fairly unified identity in the southwestern United States, where I grew up, is in fact a difficult figure to pin down. There are even different theological positions in Christianity—take the differences between Calvinism, Arminianism, and Open Theism, for example—which, while agreeing upon the basic shell of who/what God is, seem to ultimately present deities with some pretty radical differences, and the acceptance of one or the other will likely affect one’s entire practice of Christianity (i.e., how one prays, worships, reads and interprets the Bible, etc.).

Does anatheism therefore simply ignore the question of God’s existence? No. Rather, “Anatheism tries to introduce reasonable hermeneutic considerations to the theist-atheist debate.” (171) It looks for meaning in the narratives of religious texts and indeed the name of God itself beyond the questions of literal history and existence. “Mindful of the inherent art of religion,” Kearney writes,

we are more likely to resist the temptations of fetishism and idolatry—that is, avoid taking the divine literally, as something we could presume to contain or possess. The figural saves God from the literal. For faith is not just the art of the impossible but an art of endless hermeneutics. Spiritual art may thus teach us that the divine stranger can never be taken for granted, can never be reduced to a collective acquis, but needs to be interpreted again and again. (14)

Anatheism recognizes that “The Bible, like most spiritual texts, is an assembly of fables, histories, chronicles, polemics, letters, and moral teachings as well as some inevitable primitive prejudices and errors” (169), while at the same time recognizing that “to say that holy Scriptures are made up of stories is not to say that they are just made up . . . For stories . . . can often reveal more essential and profound truths than histories that chronicle a mere sequence of events.” (170)


Anatheism is, as has been said, a third way. A way of puncturing the false binaries and either/or reasoning of our western minds and suggesting that maybe—just maybe—there is more to the story. For this reason, Kearney emphasizes that anatheism should not be taken to be a static position, but rather a movement which, “Instead of never making up its mind . . . is always making up its mind.” (184) Therefore, he concludes, we might best think of anatheism as an adjective: “I make a distinction here . . . between anatheist atheism and antitheist atheism, on the one hand, and between anatheist theism and dogmatic theism, on the other.” (184) In the end, then, while Kearney makes no bones about his suspicion of theism, the anatheist may or may not believe in something that we could call “God,” and whether or not she does, she attempts to maintain an aversion to dogma and a healthy skepticism toward any word that claims to be the final Word.



Bettis, James Dabney, ed., Phenomenology of Religion. (New York, Harper & Row, 1969).

Kearney, Richard, Anatheism. (New York: Columbia University Press, 2011).

Kristensen, W. Bede, From The Meaning of Religion, tr. John B. Carmen, Martinus Nijhoff, The Hague, 1960, in Phenomenology of Religion, James Dabney Bettis, ed., (New York: Harper & Row, 1969).

Mutual Aid and The Kingdom of God: Toward A Christian Anarchist Hermeneutic

I. The Principle of Mutual Aid

In Mutual Aid, Peter Kropotkin traces the development of mutual aid through human and animal evolutionary history, ultimately concluding: “That mutual aid is the real foundation of our ethical conceptions seems evident enough.”[1]  “Sociability,” Kropotkin is convinced, “is as much a law of nature as mutual struggle.”[2] And these claims he supports with an impressive amount of evidence from studies of both animal and human society.  The idea that pre-civilizational human society was characterized by a Hobbesian war of all against all is absurd on its face, Kropotkin argues, and

It is evident that it would be quite contrary to all that we know of nature if men were an exception to so general a rule: if a creature so defenseless as man was at his beginnings should have found his protection and his way to progress, not in mutual support, like other animals, but in a reckless competition for personal advantages, with no regard to the interests of the species.[3]

And furthermore,

The very persistence of the clan organization shows how utterly false it is to represent primitive mankind as a disorderly agglomeration of individuals, who only obey their individual passions, and take advantage of their personal force and cunningness against all other representatives of the species.  Unbridled individualism is a modern growth, but it is not characteristic of primitive mankind.[4]

Human beings, according to this view, have not evolved in such a way (as is commonly assumed) that we are all, at bottom, selfish, and that we must be dominated and coerced to prevent us from destroying each other—why, if we are simply selfish by nature, we would ever decide that we shouldn’t dominate and coerce one another remains unclear—but instead are evolutionarily inclined towards mutual aid and egalitarianism.

But surely, it will be objected, this is merely the revisionist history of hippie socialists.  Kropotkin, however, contends that, “not only many aspirations of our modern radicals were already realized in the middle ages, but much of what is described now as Utopian was accepted then as a matter of fact.”[5] However, “The absorption of all social functions by the State necessarily favored the development of an unbridled, narrow-minded individualism”[6], rendering the once-assumed place of the individual as an integral member of the collective whole a vague memory.  Where members of a society would have previously considered caring for the poor, orphan, widow, etc. to be a duty inseparable from social life, these responsibilities were now undertaken (or, rather, ignored) by the state.  “The result is,” Kropotkin continues, “that the theory which maintains that men can, and must, seek their own happiness in a disregard of other people’s wants is now triumphant all round–in law, in science, in religion.  It is the religion of the day, and to doubt its efficacy is to be a dangerous Utopian.”[7]

II. The Kingdom of God

Historically, Kropotkin points out, religion has often served as a challenge to these assumptions of self-interested individualism when they have arisen:

Even the new religions which were born from time to time–always at epochs when the mutual-aid principle was falling into decay in the theocracies and despotic States of the East, or at the decline of the Roman Empire–even the new religions have only reaffirmed that same principle.  They found their first supporters among the humble, in the lowest, down-trodden layers of society, where the mutual-aid principle is the necessary foundation of every-day life; and the new forms of union which were introduced in the earliest Buddhist and Christian communities, in the Moravian brotherhoods and so on, took the character of a return to the best aspects of mutual aid in early tribal life.[8]

It is tempting (and perhaps rightly so) to find in this an understanding of Jesus’ words, “Blessed are you who are poor, for yours is the kingdom of God”[9] as referring precisely to this principle of mutual aid, for, as Kropotkin tediously chronicles in his book, and as he mentions in the above quotation, it is very often among the poor that we still find the mutual aid principle most fully and beautifully realized.

After all, as Jesus says, “the kingdom of God is among[10] you”[11].  That is, the kingdom of the God who is love is, is continuing to be, and is still yet to be, realized among us.  And the clearest hint of where to find this kingdom is given to us when we consider where Jesus spent the majority of his time: among the poor and lowly.  And what is often found among the downtrodden of society is the aforementioned principle of mutual aid, preserved in spite of the rhetoric of self-interest perpetuated by the state.[12]

Furthermore, Jesus constantly emphasizes hospitality and the opening of one’s home to the stranger.  And, taken in tandem with the above considerations, this casts Matthew 25:34-40 in a new light as well:

Then the king will say to those at his right hand, ‘Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me . . . Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.’

Christ is found in the face of the stranger.  As Richard Kearney writes, “Love of the guest becomes love of God.”[13] And in this there is no distinction.  As Kierkegaard points out, the commandment to love one’s neighbor is the commandment to love without distinction:

Your neighbor is every man, for on the basis of distinctions he is not your neighbor, nor on the basis of likeness to you as being different from other men.  He is your neighbor on the basis of equality with you before God: but this equality absolutely every man has, and he has it absolutely.[14]

And, consequently, “by being a Christian he does not become free from distinctions, but by winning the victory over the temptation of distinctions he becomes a Christian.”[15] Indeed, this is how Slavoj Zizek suggests that we read Luke 14:26[16]–as teaching the rejection of social, economic, political, etc. distinctions within society[17].  Similarly, Greg Boyd argues for a reading of Luke 24:13-35 as an instance of Jesus appearing as the stranger, and only revealing himself to his disciples once they had opened their homes to the unfamiliar guest—which Matthew 25, as suggested above, equates with being hospitable toward Christ the stranger[18].  Therefore, once the disciples had opened their home to this unfamiliar guest, they had opened their home to Christ.  The two are one in the same, and Christ reveals as much at the end of the passage.

What is the kingdom of God, then?  It is a community predicated on mutual aid and equality; a community that cares for the poor, the widow, and the orphan; a community that shows hospitality toward the stranger; in a word: unconditional love.  And it goes without saying that unconditional love is incompatible with oppression, coercion, greed, exploitation, racism, sexism, homophobia, etc.

The kingdom of God, therefore, truly is, as Mark Van Steenwyk puts it, an (un)kingdom[19].  It is the kingdom of love, we might say.  And a kingdom that is ruled by love—by a king who is love (see Infinite Rebinding II and A Brief Interpretation of the Theology of J.G. Fichte for further thoughts on what exactly this means)—is hardly a kingdom in the hierarchical, authoritarian sense in which we have come to understand the term.  It is—dare I say?—anarchy.


[1] Kropotkin, Peter.  Mutual Aid.  (Mineola: Dover Publications, Inc., 2006), 246.

[2] Kropotkin, 5.

[3] Kropotkin, 62.

[4] Kropotkin, 71.

[5] Kropotkin, 160.

[6] Kropotkin, 187.

[7] Kropotkin, 188.

[8] Kropotkin, 247.

[9] Luke 6:20

[10] Or within.

[11] Luke 17:21

[12] This is not, of course, to callously suggest that those who are not poor are somehow incapable of practicing mutual aid—there is certainly ample evidence to the contrary—but merely that the ideas of selflessness, of needing one another, and giving to those in need, are all too often ruthlessly stifled by the capitalistic ideals of competition, individualism, self-gain, etc. (which truly amount to, it seems, a thinly veiled valorization of greed).

[13] Kearney, Richard.  Anatheism.  (New York: Columbia University Press, 2010), 29.

[14] Kierkegaard, Soren.  Works of Love.  Translated by Howard and Edna Hong.  (New York: Harper Perennial, 2009), 72.

[15] Kierkegaard, 81.

[16] “Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple.” (NRSV)

[17] Zizek, Slavoj.  “Love As A Political Category.”  Subversive Festival.  Zagreb, Croatia.  16 May 2013.  Keynote Address.

[18] Boyd, Greg.  “Virtuous Ambiguity.”  Woodland Hills Church.  St. Paul, MN.  11 May 2011.

[19] Mark Van Steenwyk, That Holy Anarchist, (Minneapolis: Missio Dei, 2012), 14.

Infinite Rebinding II: God and (as) Subjectivity

As was briefly stated in “Infinite Rebinding: Preliminary Thoughts on Religion”, Kierkegaard took Hegelian philosophy to task for its posing as a purely objective system which holds true for all specific existing individuals.  From Kierkegaard’s standpoint, it is quite obvious why this is not possible: so long as one is a subjective individual, it is impossible to transcend one’s own subjectivity in order to achieve perfect objectivity.  To do so would require that one no longer exists as a subjective individual, for even to say that a subjective individual could attain pure objectivity is nonsense.  However, “[i]n a logical system,” Kierkegaard writes concerning Hegel’s attempt at achieving this pure objectivity through logic, which is supposed to transcend the relativities of the subjective individual who makes use of it, “nothing may be incorporated that has a relation to existence, that is not indifferent to existence”[1].  Kierkegaard goes on to write that, “[t]he infinite advantage that the logical, by being the objective, possesses over all other thinking is in turn subjectively viewed . . .”[2].  And herein lies the problem: objective or not, as soon as a logical system is employed by a subjective individual, the objectivity has been destroyed.  One may think of an analogy wherein a tree exists in the world and its existence is not contingent on being perceived by a human person[3].  However, my sensory experience of the tree and your sensory experience of the tree are by definition not the same, but subjective.  We may agree in the details of our description, but at the end of the day, my experience of the tree is uniquely my own and can never be fully and purely shared with another.  It is similar with the problem of logic.  While we may recognize the same rules of logical reasoning, not only were these rules invented at some time by a subjective individual, but as soon as we appropriate them and rifle them in the favor of our own particular argument, they have been subjectivized by the subjective individual.

Furthermore, Kierkegaard writes that “[t]he system begins with the immediate and therefore without presuppositions and therefore absolutely, that is, the beginning of the system is the absolute beginning”[4].  Again, the same problem applies: “If the system is assumed to be after existence . . . the system does indeed come afterward and consequently does not begin immediately with the immediate with which existence began . . .”[5].  In other words, to postulate the necessity of an “absolute beginning”, one is claiming that the beginning is prior to existence, as, insofar as it is absolute, it must necessarily be the beginning of existence.  However, the assumption of this necessity arises from the logic created by an already existing thing (namely, Herr Professor), and therefore an absolute beginning cannot be attained.  To do so would require one to step outside of one’s own existence in order to begin from this absolute beginning, but one must exist in order to begin from the absolute beginning!  Therefore, it is absurd.

From these objections, Kierkegaard determines that a system of existence is in fact impossible and that instead, truth must be discovered subjectively.  After all, though one may try to begin from an “absolute beginning” and thereby attain an objective system of existence, “. . . existence possesses the remarkable quality that an existing person exists whether he wants to or not”[6] – that is to say, one can try all one wants to construct a system of philosophy which requires one to deny one’s own existence as a subjective individual, but in the end it will prove impossible[7].

As was alluded to in part one, the exact critique that Kierkegaard levels against Hegel could be leveled against Christian apologetics—simply substitute Christian apologists with Hegel.  When God is made the object of deductive argumentation, s/he is no longer a subject, but, as Jaspers was previously noted as saying, a thing in the world—more specifically, a thing that can be grasped, conceptualized, made to fit within our logical systems.  However, as Jaspers goes on to say, “God is not an object of knowledge, of compelling evidence”[8] and as soon as God is presented as such, s/he does not exist.  The God of the philosophers, the God that is an object, does not exist.  Such a God is not conceptually possible, for such a God would be a conceivable God, an oxy moron.

To what, then, do we refer when we name God?  According to Kierkegaard, “God is a subject, and therefore exists only for subjectivity in inwardness.”[9]  Such a view corroborates what has been said above, i.e., that the God that is an object does not—indeed, cannot—exist.  Instead, God is a subject and can only be known subjectively.  Alternatively, Richard Kearney speaks of a God who may be—a God who is “the possibility to be, which obviates between the extremes of being and non-being.”[10]  This God says to Moses, “I am who may be if you continue to keep my word and struggle for the coming of justice”[11].  Kearney calls this a hermeneutics of the possible.  Finally, John D. Caputo, taking his inspiration from 1 John, speaks of a God who “is a how, not a what”[12] in order to articulate a theology of the event.  Such a God is not an objectively existing being above and beyond our sphere of existence, but something so intimately tied to our actions that God becomes instead a way of being—i.e., she who loves unconditionally may be said to be “God-ing”.

What all three of these different ideas concerning God have in common is that they challenge the typical western Platonic assumptions that demand that God must be timeless, immutable, omnipotent, omniscient, omnipresent, etc.—a list of characteristics, which, aside from being internally inconsistent, render God a wholly immobile, impersonal being who is impotent to interact with the world of subjects and subjectivity.  Instead, all three of the above thinkers challenge us to widen our concept of God, to expose God to the dangers of subjectivity, to allow God to not predetermine or dictate our lives, and to open ourselves to the inbreaking (un)kingdom of God and allow it to invade and manifest itself within our relationships, our actions, and our possibilities.  This is a God who is so real, so close, so intimately a part of our lived experience that we cannot say just what s/he is, for we cannot extract ourselves from the reality of, and look objectively at, God, nor would we be so crude as to make God the conclusion of a deductive argument.  God is much too real and, by extension, much too mysterious, for that.  Such a God may be weak and unstable in comparison to the Platonic God, but such a God is also the only God who can mean anything for our lives.


[1] Soren Kierkegaard, Concluding Unscientific Postscript (in part), Nineteenth Century Philosphy, eds., Forest Baird and Walter Kaufmann (Prentice Hall: Upper Saddle River, 1997), 274.

[2] Ibid.

[3] This is, of course, assuming that we are not Berkeleians.

[4] Soren Kierkegaard, Concluding Unscientific Postscript (in part), Nineteenth Century Philosphy, eds., Forest Baird and Walter Kaufmann (Prentice Hall: Upper Saddle River, 1997), 274.

[5] Ibid.

[6] Ibid. 279.

[7] One is tempted to use the term “logically impossible”, but it seems that Kierkegaard would disapprove.

[8] Karl Jaspers, “Way to Wisdom.” A Concise Dictionary of Existentialism, ed. Ralph B. Winn. (Philosophical Library: New York, 1960). 41.

[9] Soren Kierkegaard, “Concluding Unscientific Postscript.” Winn, 41.

[10] Richard Kearney, “God Who May Be: A Phenomenological Study.” Modern Theology 18.1 (2002).  75-87.

[11] Ibid.

[12] John D. Caputo, On Religion.  (New York: Routledge,  2001), 135.