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?
You cannot be a man of faith unless you know how to doubt. You cannot believe in God unless you are capable of questioning the authority of prejudice, even though that prejudice may seem to be religious. Faith is not blind conformity to a prejudice–a ‘pre-judgement’. It is a decision, a judgment that is fully and deliberately taken in the light of a truth that cannot be proven. It is not merely the acceptance of a decision that has been made by somebody else. (105)
Merton, New Seeds of Contemplation
The Free Decision to Believe
Happily, during my time in Glenstal [Abbey], as later in Benedictine and Ignatian ashrams in India, the atheist too was a welcome stranger. How could one authentically choose theism if one was not familiar with the alternative of atheism? Or the agnostic space between? Indeed, in my first Christian doctrine classes at Glenstal I remember how liberated I felt when the monks had us read cogent arguments against the existence of God–by Feuerbach, Nietzsche, Sartre, and Russell–before any talk of why God might exist! Atheism was not only tolerated, it was considered indispensable to any wager of faith. (xii)
I like to think of this book as a small intellectual agora where theists and atheists might engage in reasonable if robust debate, acknowledging the possibility of what I call an anatheist space where the free decision to believe or not believe is not just tolerated but cherished. If anatheism signals the possibility of God after God, it is because it allows for the alternative option of its impossibility. (xiv)
Kearney only mentions Merton in passing in Anatheism as an exemplar of interreligious dialogue. But I am beginning to see some significant points of contact between Merton and Kearney that would be valuable to the development of the anatheist hermeneutic.