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.
Humans have been babbling, chattering, and making other noises about things ‘wholly other’ since the advent of what we could define as language. But even before that, there was a (divine?) itch to ‘speak’ about Transcendence, God, the gods, or the Divine, even if it was through rudimentary images painted on cave walls. Generations after generations of theologians, professional and lay alike, continue to be puzzled by bland truisms such as “How can we speak about God?” or “What can we say about God?” Some have even ventured as far as to ask the more disturbing question “Why do we feel the need to say anything at all?” These are the most rudimentary questions that theology asks and are also of significance to the average believer, though they may not be conscious that they ask these same questions. Richard Kearney asks all three of these questions, most explicitly in The God Who May Be, Anatheism: Returning to God After God, and the many articles and dialogues that have ensued since. Kearney’s hermeneutics of religion tables a moderating voice in the ‘God Debates’ between atheists, such as Richard Dawkins and Sam Harris, and theists, mostly Christian apologists seeking to put an end to atheistic naturalism. No real ground has been made by either side because that’s just the problem: they have posted their battle lines publicly and refuse to budge. This polarizing debate has recently been entered into by thinkers from all sorts of confessions (and anti-confessions) who propose a middle way. Richard Kearney is one such thinker who has evidently been faced with the very real and pressing critiques of belief, God, and faith, and sought to account for those critiques while remaining open to the possibility of faith becoming new in a time when hope, justice, love, and responsibility to others are needed now more than ever as we witness and experience social, political, economic, existential, and religious upheavals on a daily basis.
The most elementary question that I am seeking to ask here is: Can Richard Kearney be considered an apophatic thinker?That said, it seems to me that there are many flavours of the apophatic way that we really can’t speak of it as some sort of monolithic theological idea. It may be best, then, to speak of via negativas, negative ways, apophatictheologies, rather than one via or one via negativa and one apophatic theology. So, is Kearney an apophatic thinker?