Beyond Monotheism: A Theology of Multiplicity by Laurel Schneider

By Laurel Schneider

Laurel Schneider takes the reader on a bright trip from the origins of ''the good judgment of the One'' - only in the near past dubbed monotheism - via to the fashionable day, the place monotheism has more and more did not properly tackle non secular, clinical, and moral reports within the altering international. partly I, Schneider strains a trajectory from the traditional heritage of monotheism and multiplicity in Greece, Israel, and Africa throughout 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 strategy partially II: a ''logic of multiplicity'' already resident in Christian traditions during which the complexity of existence and the presence of God can be larger articulated. half III takes up the open-ended query of ethics from inside of that multiplicity, exploring the results of this radical and practical new theology for the questions that lie beneath theological development: questions of belonging and nationalism, of the opportunity of love, and of solidarity. during this groundbreaking paintings of latest theology, Schneider exhibits that the only isn't really misplaced in divine multiplicity, and that during spite of its abstractions, divine multiplicity is practical and worldly, very unlikely finally to abstract.

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It stands to reason from this vantage point that doctrine itself should progress as well. ’’ In so doing he also identified Christianity as the key to that progress, based on its logic of oneness (with no apparent recognition of similar claims made by other religions, such as Islam): Then came the word 25 [Christianity] is the only religion to claim an absolute and unconditional universality; to have produced out of itself a philosophy of history linking the beginning, the center, and the end of human history; and to recognize in this history a coherent and unique reality promoting unconditionally worthwhile goals.

33 They reaffirmed the shaken, apparently defeated ethnos and polis by claiming it to be other than that which lay in ruins. Their God transcended the local in every way, did not reside in human-made dwellings, and so could not be defeated by foreign armies or the destruction of a temple. Forged in a context of profound political and religious uncertainty, the blossoming identity of the God of Judaism as a deity without borders or limits meant for the buffeted Jews a transcendent foundation that could endure the confusion and relentless cultural assault of colonialism, even after the emperor Cyrus defeated the Babylonians and allowed both the return of the Jews to Israel and the rebuilding of the temple in Jerusalem.

The Jewish concept of One-God, built on more ancient and familiar assertions of Yahweh’s superiority and strength as warrior-king, apparently merged with divine creation traditions to yield the absolute, cosmic transcendence of God that negated all other divine realities. This ultimate notion, long a known possibility in Egyptian religions, was also familiar to the other ancient Near Eastern contexts that probably contributed to the development of post-exilic Jewish monotheism, not least of whom were the Persians, the very people who had ‘‘liberated’’ the Jews from Babylon into a less repressive rule.

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