Two of my questions for the upcoming ‘xam (two days!) deal with relating a theological concept in a postmodern, postfoundationalist context. For me the defining aspect of postmodernism is particularity. We have lost all confidence in universals and are thus deferred to a world of humble particulars. And that, too, may very well be the crossover point between postmodernism and Christian theology. I read recently, and from a pretty conservative scholar too, that Christianity cannot stand on its own as a set of doctrines, say like Buddhism; it is inextricably bound to the narrative of Yahweh’s work through Israel, the culmination of this in Jesus, and the ongoing work of the Church. There is no Christianity apart from this story.
In the history of theology, theologians have wrestled with what has come to be called “the scandal of particularity.” This is the problem of how such a particular narrative is supposed to have universal significance. Jesus was a man; he worked as a carpenter, to the exclusion of other forms of work; he was born to a particular family, not all families; he was born in Israel, not all nations. Not that these accidentals, among others, cannot be representative of all other particulars and thus have some universal significance, but the point is that God become human inevitably took on particulars in so doing.
Now as a large chunk of the history of theology and philosophy would have us assume, there is a God of the universal behind this particular. But what if the scandal of particularity requires the theological move that there is also a God of particularity who became Jesus? Luther’s logic went: “Jesus suffered and died on the cross; Jesus was God; God suffered and died on the cross.” Outside of Jesus and the narrative already mentioned, the most puzzling aspect of particularity in Christianity for me is God entering into time. If God is in a permanent state of isness, if he is the eternal, I am, how does this God operate within the finite terms of the was, is and will be? Maybe this is one of open theism’s strengths in pointing out the immanence of God in time..?
Here are a couple of questions to ponder:
Does the act of Creation (and creating time) depend on God’s prior particularity?
Is there a change in the universality of God through all interactions with Creation, especially the incarnation?