Abstract
Rudolf Otto, commenting on the famous thesis of Johannes Weiss and Albert Schweitzer that the message of Jesus, according to the NT, was fundamentally eschatological, calls attention to an apparent contradiction, namely, that a radical eschatology with apocalyptic effects as attributed to Jesus is ill-disposed to what Schweitzer also found in Jesus, a “marvelous ethic.” The problem is how the imminent breaking in of eternity may be reconciled with strict responsibility toward things that endure in time. This is the problem that Antje Jackelén addresses in her work, particularly in Time & Eternity. Her proposal to bring back the partnership of time and eternity that modernity has split asunder suggests a revisiting of the infamous and vilified argument for the “god of the gap.” The latter is a symptom of modernity’s diagnosed alienation of eternity from time confining eternity to the flickering epiphanies in the presumed ever closing fissures in the scientific attempt to account for the cosmos in a seamless narration. Even as Jackelén dismisses the disparaged “arguments” for an ever retreating god of the gap, the argument of this essay is that the derision is in the fact that the more the gap seems to be mended by science the more the texture of narrated time rips apart, heralding the perennial return of the sacred salvage. Some of the critiques of modernity in the works of historians, anthropologists, philosophers, and literary critics may show the way out of the maze and aid the efforts of theologians to reclaim their discourses in the interstices of the received dominant narrative of this age.
If it can be reasonably assumed that Newton did not intend a development toward a “God of the gaps,” would the result have been different if he had included Christology? What …would the Incarnation mean for absolute space and absolute time?
Antje Jackelén
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Notes
- 1.
This is the term in the original Das Heilige: Über das Irrationale in der Idee des göttlichen und sein Verhältnis zum Rationalen (München: C. H. Beck, 1936 [1917]). That Otto’s terminological usage is misleading is well argued by his English translator, John W. Harvey who calls it “an overplus of meaning which is non-rational , but neither in the sense of being counter to reason on the one hand nor above reason on the other. The two elements, the rational and the non-rational, have to be regarded (in his favorite simile) as the warp and the woof of the complete fabric, neither of which can dispense with the other. … I have sought to mitigate the unfortunate suggestion of the key-word ‘irrational’ in the original by rendering it ‘non-rational’.” Otto, The Idea of the Holy, xvii–xviii.
- 2.
Ernst Käsemann’s so-called “New Quest for the Historical Jesus” has a point in his criticism of the “faith-makes-miracle-argument” sustaining that a “real” historical fact must have been there in order to produce the effects that gave occasion to a historical chain of events, suggesting that miracle makes faith thus re-inscribing mystery into the rational.
- 3.
See her treatment of the importance of Nietzsche in Antje Jackelén, The Dialogue between Religion and Science, Carl S. Helrich, ed. (Kitchner, Ontario: Pandora, 2004), 54–64.
- 4.
“Dein allererstes Word war: Licht:/da ward die Zeit. Dann schwiegst du lange./Dein zweites Wort ward Mensch und bange/(wir dunkeln noch in seine. Klange)/und wieder sinnt dein Angesicht./Ich aber will dein drittes nicht.” Reiner Maria Rilke, Die Gedichte (Frankfurt a/M: Insel, 1997), 227.
- 5.
Antje Jackelén often appeals to the fictional/mystical work of Paulo Coelho. See e.g. “The Dynamics of Secularization, Atheism and the So-called Return of Religion and Its Significance for the Public Understanding of Science and Religion: Some European Perspectives,” in Churrasco: A Theological Feast in Honor of Vítor Westhelle, Mary Philip, John Arthur Nunes, and Charles M. Collier (Euguene, OR: Pickwick, 2013), 17–28.
- 6.
See Antje Jackelén, “Dynamics of Secularization,” 24f.
- 7.
See M. Foucault, The Order of Things: An Archaeology of Human Sciences (New York: Vintage Books, 1973), pp. 71–76. These processes that Foucault calls taxinomia, genetic analysis, and mathesis are not new. We have known the importance of classification since Aristotle. Genetic ordering we have since the Ionian philosophers. And Pythagoras had already established mathematics as the foundation of reality. What is new is that they are now systematically combined. See A. N. Whitehead, Science and the Modern World (New York: Mentor Books, 1948), pp. 33–37.
- 8.
See Foucault, The Order of Things, XV use of a short story of Jorge Luis Borges.
- 9.
Quoted by E. Cassirer, Phenomenology of Knowledge (New Haven: Yale University Press, 1957), 205.
- 10.
Quoted by Heidegger, The Question Concerning Technology and Other Essays (New York: Harper & Row, 1977), 169.
- 11.
Heidegger, Question Concerning Technology, 141. To this effect, Cassirer also points out that “modern science becomes truly systematic by resolving to become symbolic in the strict sense. The more it seems to lose sight of the similarity of things, the more clearly aware it becomes of the lawfulness of beings and events.” Phenomenology of Knowledge, 452.
- 12.
Donna J. Haraway, Simians, Cyborgs, and Women, 198. On the tacit assumption that this binarism has identified, since Descartes, the subject-object structure with the knower-known relation, see Alfred North Whitehead, Adventures of Ideas (New York: Mentor Books, 1955), 177.
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Westhelle, V. (2016). Revisiting the God of the Gaps: On the Tempestuous Experience of Overwhelming Presence. In: Baldwin, J. (eds) Embracing the Ivory Tower and Stained Glass Windows. Issues in Science and Religion: Publications of the European Society for the Study of Science and Theology. Springer, Cham. https://doi.org/10.1007/978-3-319-23944-6_2
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