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Jean-Luc Marion advances a controversial argument for a God free of all categories of Being. Taking a characteristically postmodern stance, Marion challenges a fundamental premise of both metaphysics and neo-Thomist theology: that God, before all else, must be. Rather, he locates a "God without Being" in the realm of agape, of Christian charity or love.
This volume, the first translation into English of the work of this leading Catholic philosopher, offers a contemporary perspective on the nature of God.
"An immensely thoughtful book. . . . It promises a rich harvest. Marion's highly original treatment of the idol and the icon, the Eucharist, boredom and vanity, conversion and prayer takes theological and philosophical discussions to a new level."--Norman Wirzba, Christian Century
- Sales Rank: #1380937 in Books
- Published on: 1995-06-15
- Original language: English
- Number of items: 1
- Dimensions: 8.00" h x 1.20" w x 5.25" l, .68 pounds
- Binding: Paperback
- 284 pages
Language Notes
Text: English (translation)
Original Language: French
About the Author
Jean-Luc Marion, member of the Académie française, is emeritus professor of philosophy at the Université Paris-Sorbonne (Paris IV). He is the Andrew Thomas Greeley and Grace McNichols Greeley Professor of Catholic Studies, professor of the philosophy of religions and theology, and professor in the Committee on Social Thought and the Department of Philosophy at the University of Chicago. He also holds the Dominique Dubarle chair at the Institut Catholique of Paris. He is the author of many books, including The Erotic Phenomenon and God without Being, both also published by the University of Chicago Press.
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38 of 39 people found the following review helpful.
God: Given (and) Outside, After and Beyond the Text
By benjamin
This review starts out with a bit of perplexity: there are two works in this book, 1) God Without Being, and 2) Hors-Texte. "Hors-Texte" translates, literally, as " 'outside the text,' the unpaginated plates added to the end of a book." My question here is, what is the relationship between these two works? My guess is that they are to be read together: Hors-Texte gives a place for the embodiment of (the) God Without Being. This embodiment takes place ("place" being here an intentionally spatial reference) in liturgy and the eucharist: God gives God's self outside of, after and beyond the text. This book functions as a work of theology (Marion is Roman Catholic) but can also function as a work in the philosophy of religion: religion is not something textual, so much as it is embodied in real time and real space.
Marion, however, is not a theologian or philosopher of religion who seeks to arrive at a conception of God (or, for that matter, religion) that justifies a particular philosophy. Hence, he breaks fully with Enlightenment rationalists who seek a God that does little more than justify their own ideas of autonomy: for Marion, God is not the unmoved mover who must be before he loves. Rather, God loves before being: it is God's love which gives place to the Being of beings.
This understanding of God as agape is a break, however, not only with so-called rationalists, but with scholasticism and late modern/post-modern thinkers such as Nietzsche and Heidegger. Marion works off of both Nietzsche and Heidegger but also criticizes them for not giving a place to a God who loves before being. Nietzsche's twilight of the idols is nothing more than the twilight of particular idols: atheism is simply the refusal to believe in a particular *conception* of God, not God as such (although few, if any, atheists would ever admit to this). Similarly, Heidegger's subsuming God to the predicates of Being is equally misguided and blind; in the end, both Nietzsche and Heidegger commit a type of idolatry. For Marion, theology ought to be iconic: We only "see" God between the "halftimes of our idolatries", he writes.
This God who exceeds our prior conceptions - that is, the predicates of Being - is not the God of metaphysics (onto-theology as Marion, following Heidegger, asserts). Rather, he is the God of unknowing: in short, revelation. Marion turns to the great mystics of the Church, particularly Dionysius the Aeropagite (aka Pseudo-Dionysius) and his mystical theology. There is something wonderfully raw about this; Marion's call to return to an understanding of God who loves outside of and beyond our ability to comprehend and inscribe in books finds its fullest expression in liturgy, lived and acted with/in/by bodies. Hence, God Without Being culminates in incarnation: Christ, in the Church, and in communion.
There is a deeply ecclesial dimension to Marion's work. The Eucharist is celebrated within the life of the community collective whose local leader (the bishop!), as the central servant-celebrant, is the theologian extraordinaire. It is this embodiment that stands on the threshold of Hors-Texte (quite literally, as this discussion takes place immediately before the second part of the book, Hors-Texte).
Marion writes with a rare combination of intellectual rigor, philosophical learning and appreciation, and a deep spirituality. The icon, ever opposed to the idol, directs our gaze beyond its own presence and to the God (Theos) that is beyond the text, but nonetheless gives Himself - loves - in the Word (Logos), which all theology (from the Greek words "Theos" and "Logos"!) writes towards and is, at its height, converted to.
This is not an easy book to read (particularly if you have little or no background in late/post modern philosophy), but it is well worth the effort. Rarely does a book really give itself to the reader as a key to looking more deeply and seeing more clearly, but for those with eyes to read and ears to hear, they may are likely to find themselves moving beyond the text and into an embodied, liturgical practice, celebrating the Word that all words, at their best, look and are converted to: not on their own, but because of the Word's self-giving to words.
20 of 20 people found the following review helpful.
A Controversial Thesis
By Adam G. Glover
In God without Being, French Theologian Jean-Luc Marion offers a controversial thesis about how to think God with categories, including the category of Being. Beginning with an important and enlightening distinction between the idol and the icon, Marion goes on to argue that most "conceptual" understandings of God (i.e., causa sui, prima causa, moral god, etc.) actually constitute idolatries, because they essentially limit the divine to the scope of the human gaze. This is, in Marion's view, the quintessential manufacture of God in the image of humans.
In following chapters, Marion attempts to develop an account of God's self-revelation that would allow us to avoid the traps of conceptual idolatry and think "God without being." For this project, Marion settles on the notion of "giveness" (French: "donation"). In Marion's view, we can think of a God free of all categories (including the category of being) only if we think of God as pure gift--a gift given without any horizon except the gift itself (phenomenologists take note). To flesh out this concept of giveness (i.e., the God who trangresses Being), Marion introduces the notion of love--an idea which, in his view, is still conceptually free enough to allow us to think God without inevitably falling into idolatry. Thus, with the God who "gives" himself as "agape," Marion believes he has found a way of thinking of God without recourse to the category of being--and more importantly, without the erection of a conceptual idol.
This text is profound in every sense of the word and merits numerous rereadings. In fact, anyone who wants to be conversant with "cutting-edge" Christian theology at the beginning of the 21st century will need to know this book well.
That said, Marion's language is often dense and, quite frankly, obscure. The sentences are long and jargon-filled, and the precise structure of his arguments is not always clear. In any case, however, God Without Being merits the attention it has received. A close, reflective reading will not go unrewarded.
Adam Glover
11 of 12 people found the following review helpful.
Continental Theology and Divine Love
By Thomas J. Oord
In this tome heavily influenced by Continental theology and philosophy, the author argues that true love theology needs to abandon all metaphysics of the subject. It needs to embrace a revelation-based strategy for Christian love theology, not requiring any co-relational stance between theology and modernity. God's revelation of love is a pure gift beyond reason and incomprehensible. Marion's conversation partners in this book include Nietzsche, Heidegger, Wittgenstein, and Derrida.
Theology is only proper when done within the horizon of God's own self-revelation as agape. While God exists, Marion does not believe that one ought to ascribe being to God. "Under the title, `God Without Being,'" explains Marion, "I am attempting to bring out the absolute freedom of God with regard to all determinations, including, first of all, the basic condition that renders all other conditions possible and even necessary - for us, humans, the fact of Being" (xx).
While for humans it is necessary to be in order to love, "God is love" comes before "God as Being." God's primary theological name is charity, and in this sense Marion's enterprise is postmodern and similar to Derrida. Marion concludes by suggesting that what can be known about God comes only in so far as God gives Himself as a gift, the "gift gives only itself."
Thomas Jay Oord
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