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 safely deal with religious, clinical, and moral reviews within the altering global. partly I, Schneider lines a trajectory from the traditional historical past of monotheism and multiplicity in Greece, Israel, and Africa throughout the Constantinian valorization of the good judgment of the single, to medieval and glossy demanding situations to that good judgment in poetry and technology. She pursues another and confident procedure partly II: a ''logic of multiplicity'' already resident in Christian traditions during which the complexity of existence and the presence of God might be larger articulated. half III takes up the open-ended query of ethics from inside of that multiplicity, exploring the consequences of this radical and lifelike new theology for the questions that lie beneath theological development: questions of belonging and nationalism, of the opportunity of love, and of cohesion. during this groundbreaking paintings of latest theology, Schneider exhibits that the only isn't misplaced in divine multiplicity, and that during spite of its abstractions, divine multiplicity is real looking and worldly, very unlikely finally to abstract.
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Extra resources for Beyond Monotheism: A Theology of Multiplicity
Tyler), or from polytheism through henotheism to monotheism (J. Wellhausen), the point of monotheism’s superiority remained. 31 A similar evolutionary progressivism took hold of theology as well. Following Hegel, in 1897 Ernst Troeltsch gave impetus to the liberal adoption of this progressive ideology by developing strong arguments for the historical nature of religion in general. The idea of liberal progressivism opened up theological discourse to the possibility of real engagement with culture and with creative possibilities for contextual interpretation such as eventually took place in the Social Gospel movement and later in various liberation and feminist theologies.
Perhaps this latter aspect even entails a hint of aggression, or of defensiveness, in the face of other, more established identities. Convergence and differentiation, of course, are never fully complete as the biblical texts demonstrate over and over. This theory is persuasive in relation to Israel’s religious development largely because it accommodates so much of the ambiguity and tantalizing remnants that pervade the historical record. 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.
The logic of the One is powerful and it is not extricable from monarchical and supremacist entailments. Christian monotheism may run aground at last because it is ultimately an empty concept in itself, apart from these entailments. 35 To look at these questions en route to a more tehomic concept of divine multiplicity, we will look at three signiﬁcant inheritances that ﬂow through Christian imagining about divinity. First there is the emergence of the Yahweh-alone movement in pre-Christian Judaism, then the monistic framework of Hellenic philosophy in pre-Christian Greece, and ﬁnally the triune logic of early African Christianity.
Beyond Monotheism: A Theology of Multiplicity by Laurel Schneider