Download Beyond Monotheism: A Theology of Multiplicity by Laurel Schneider PDF

By Laurel Schneider

Laurel Schneider takes the reader on a bright trip from the origins of ''the common sense of the One'' - just recently dubbed monotheism - via to the trendy day, the place monotheism has more and more did not effectively handle religious, medical, and moral stories within the altering global. partially I, Schneider strains a trajectory from the traditional historical past of monotheism and multiplicity in Greece, Israel, and Africa in the course of the Constantinian valorization of the common sense of the single, to medieval and glossy demanding situations to that common sense in poetry and technology. She pursues another and confident process partially II: a ''logic of multiplicity'' already resident in Christian traditions within which the complexity of existence and the presence of God will be higher articulated. half III takes up the open-ended query of ethics from inside of that multiplicity, exploring the consequences of this radical and sensible new theology for the questions that lie beneath theological development: questions of belonging and nationalism, of the potential for love, and of team spirit. during this groundbreaking paintings of latest theology, Schneider indicates that the only isn't really misplaced in divine multiplicity, and that during spite of its abstractions, divine multiplicity is lifelike and worldly, very unlikely finally to abstract.

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6 While the blatantly Eurocentric view of monotheistic origins has, for the most part, lost credibility among contemporary biblical scholars, the emergence of a strong One-God doctrine in Israel remains important enough to generate ongoing study and debate. This has meant in some cases that the evolutionary arguments are rendered into less parochial, more nuanced, and culturally relative terms, and that pietistic arguments for Mosaic revolution and revelation are cast more carefully in social scientific terms.

In fact it finds in the very inconsistencies throughout that record a persistence of pre-exilic multiplicity and complexity of both humans and of divinity that, while repressed in post-exilic doctrines of monotheism, still exert influence over time. It is important to remember that the ‘‘monotheism’’ that is forged out of the millennia of Israelite convergence and differentiation is not itself monolithic or always consistent. The different circumstances of Jews after the exile and throughout the Second Temple period (from ca.

Upper-class Hellenized Gentiles from across the Mediterranean and North African regions likewise sought to place the Jesus story within a familiar intellectual framework; in their case it was often the eternal platonic ideals at work in the teachings and story of Jesus’ resurrection. In each case, enough people converted to faith in this god-man of Nazareth to indicate that the Jesus movement’s eschatological promises of imminent good news for the poor and suffering were translatable and accessible across cultural lines, even if the ‘‘news’’ altered somewhat in the translations.

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