The scandal of Catholic ecclesiology is that this logic of incarnation then extends to an institution, the church Catholic, which is now configured as the body of which Christ is the head. The same Spirit that inhabited and empowered the incarnate Jesus (e.g., Luke 4:1, 14, 18) is given to the ecclesial community (Acts 1:8). This continues the logic of incarnation: the undeconstructible God continues to condescend and inhabit the very deconstructible institution that is the Church. Far from being infallible or perfect, nonetheless the institution is an extension of this logic and bears within it all the resources it needs to make sense of its own failures. Indeed, two of its most significant seasons (Advent and Lent) are seasons of penitence; it gathers as a community weekly to confess its failures (when was the last time the Democrats got together to do that?!). But in contrast to the logic of purity that seems to motivate the Derridean critique of deconstructibility as itself a problem, the logic of incarnation testifies to a God who inhabits, affirms, and takes up all the messiness of a deconstructible institution. The Catholic affirmation of the institutional church is rooted in this logic of incarnation which is a continuing testimony of what Jesus did.
Saturday, February 9, 2008
An essay on Caputo's What Would Jesus Deconstruct? by James K. A. Smith, from the Global Spiral:
Monday, February 4, 2008
From The Verge of Philosophy:
If philosophy is to be regarded in terms of the dynamics of its unfolding, then its founding can legitimately be traced back to Plato. This is especially the case if, with Heidegger, the course of philosophy is taken to be coextensive with the epoch in which the fundamental governing distinction (governing even the sense of fundamental) is that between the intelligible and the sensible. For it is primarily through Plato, in texts such as the Republic, that this distinction, which provides the most originary articulation of being as such and as a whole, comes to be established and, in being established, serves to determine philosophy as such. Even if there exists greater solidarity between Plato and his predecessors than would seem thus to be granted, even if - as has been demonstrated - there is much in the dialogues that contests and limits the otherwise exclusive operation of this distinction at the fundamental level, these displacements can be effected only if the fundamental governance of the distinction is first granted and allowed to unfold toward its limit. (3-4)