V. The Sacramental Imagination and ‘Speaking’ of God
The third arc of the anatheist wager is the sacramental imagination that urges us toward a “sacramental return to the holiness of the everyday.” The sacramental imagination is the via affirmativa of anatheism, the invocation “of yes in the wake of no,” which marks the potential return to God after ‘God.’ This includes the possibility of speaking, or better yet re-speaking, God. After having ‘traversed’ the dark night of the soul, initiated by the Masters of Suspicion, one now has the possibility to come out the other side, into a ‘second faith.’ The inclusion of the Holocaust into this dark night introduces a crucial ‘ethical’ imperative to the anatheist movement through atheism: how do we love God and the other in the moment of injustice?
III. Is/Is not and Narrative as a means of retrieving speech about God.
In The God Who May Be, Kearney admits that it is hard to ‘nickname’ to his hermeneutical method. Kearney admits the difficulty of placing his hermeneutics in a particular box, but he is quick to affirm that he does want to “float, nonetheless, a number of tentative quasi-names—or what [he] might call methodological pseudonyms.” Names that are ‘floated’ have some insecurity, always at risk of being sunk by a rogue wave of critique which exposes the name as lacking ‘buoyancy.’ Kearney states that these names are not really names, but quasi-names. They are partially accurate names; names that only go to a certain extent; superficial names that cannot express the content of his method in its fullness.
Theological discourse is (too) easily cast into two opposing methods: the kataphatic and the apophatic. The former suggests there is much we can and must say about God. The later asserts that there is far more that we cannot say about God and we must therefore be silent. Moreover, these two ways both succumb to tendency to see itself as the only way, exclusive of the other. The artificial boundary between the two is in fact much more porous and, as we shall see, Kearney takes complete advantage of this, exercising an anaphatic back and forth between the two domains. Finally, both ways show up in theology in extreme ways. Kataphatic theology is inclined towards decisive statements about God with varying degrees of certainty. Apophatic theology is equally swayed towards resolute denials that are also held with differing intensities of certainty. Both are steadfastly intent on saying something about God, whether by affirmation or denials, and both hold their statements quite tightly. The kataphatic becomes too confident in their capacity and authority to say things about God; they forget that they are talking about something inherently mysterious and unknowable. The apophatic may steer themselves too closely to the shores of apathetic silence: If we can’t say anything, why bother?