Thinking Sacramental Presence in a Postmodern Context

Article Sections

Contents

  1. Opening Address
  2. Thinking Sacramental Presence in a Postmodern Context: a Playground for Theological Renewal
  3. 1. Postmodernity and the Withdrawal of the Divine: a Challenge for Theology
  4. 2. Postmodernity and Sacramentality: Two Challenges to Speaking about God
  5. 3. Incarnation of Meaning and the Sense for Symbols: Phenomenological Remarks on a Theological Debate
  6. 4. The Language of Sacramental Memorial: Rupture, Excess and Abundance
  7. 5. The Church as the Erotic Community
  8. 6. Presence et Affection
  9. 7. The Broken Bread as Theological Figure of Eucharistic Presence
  10. 8. Thomas Aquinas: Postmodern
  11. 9. Incarnation and Imagination: Catholic Theology of God between Heidegger and Postmodernity
  12. 10. After Heidegger Transubstantiation
  13. 11. The Concept of "Sacramental Anxiety": a Kierkegaardian Locus of Transcendence
  14. 12. God Does Appear in Immanence after all: Jean-Luc Marion's Phenomenology as a new First Philosophy of Theology
  15. 13. A Genealogy of Presence: Elite Anxiety and the Excesses of the Popular Sacramental Imagination
  16. 14. ("untitled":) On Denoting Sacramental Presence

14. ("untitled":) On Denoting Sacramental Presence

Toine Van Den Hoogen (p368)

What kind of longing is hidden in these rites (p368)? In a Durckheimian sense (p369). Tertullian's sacramentum based on Paul's Mysterion (p370).

Can you interpret sacramental presence 'downwards' into the mundane (p371)? Tertullian's linguistic programme (p372); Augustine's theological odyssey towards God (p373-4); theology is challenged to review its linguistic programme (p375); Schoenberg (p376), the economy of salvation (the signifier) demands that our faith in God be honest about  the unity and completeness of a human person (p377).

What happens when my participation in rites is no longer in the analogical  context of a 'strong' linguistic programme? (p378). The alternative is Eco's 'weak' linguistic programme, language as a labyrinth, leaving the idea of perfection (p379), from transcendence to "god becoming related to worthless people" (Schoenberg); we are aware of sacramental presence among the weak. Conclusion (p38)).