By Bruno Forte
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The critiques of Euro-American God-talk as inherently biased toward white, male, and imperial perspectives have produced a growing number of “reconstructions” of the concept and doctrine of God by feminists, liberationists, and post-colonial theologians. In the context of late modern pluralism and scepticism, the lingering doubt about these hopeful revisions of the doctrine of God is suggested by their own methods of deconstructing traditional God-talk. )? “God” as merely the reflection of the experience of a majority or minority group fails to point toward what is most important in reality, regardless of the sins of past and present oppressors.
In either case, there is no place for a theology built upon a pattern in nature whose “real truth” or intelligibility lies with an ontic dimension of reality. The clash, then, between the argument from design and the Système is mortal. D’Holbach has insistently used an existentialist interpretation. We do not know things in themselves. “We only know the effects which they produce on us, and according to which we assign them qualities” (315). Given the centrality of the argument from design to early modern theism and its ontic interpretation, d’Holbach’s radically different approach to “the real” reduces the argument’s credibility.
God’s ways to himself include something like distance from himself too … (159). We have briefly surveyed Kaufman’s argument that the human symbol “God” is a collection of our limit-concepts and images that we construct in imagination to function in certain ways that enable human flourishing or debasement. Jüngel’s portrayal of God and method of theological thinking suggests a very different conception. “To think God means to be taken along by God … In this movement of thought, there then comes a ‘construction’ of a thought of God which thinks God as the subject of himself” (159).