- Cf. Merold Westphal, “Onto-Theology,” in Dictionary for Theological
Interpretation of the Bible , ed. Kevin J. Vanhoozer (Grand Rapids: Baker
Academic, 2005), 546–549: “Systems and methods have their place, but
they must always be subordinate to listening” (549). - Cf. Davey, Unquiet Understanding , passim, and Günter Figal, Objectivity:
The Hermeneutical and Philosophy , trans. Theodore D. George (Albany,
NY: State University of New York Press, 2010), 5–47. - Santiago Zabala, “Being is Conversation: Remains, Weak Thought, and
Hermeneutics,” in Consequences of Hermeneutics , 161–176 (162). - Hans-Georg Gadamer, The Gadamer Reader: A Bouquet of the Later
Writings , ed. and trans. Richard E. Palmer (Evanston, IL: Northwestern
University Press, 2007), 371. See also Hans-Georg Gadamer, Gadamer in
Conversation: Refl ections and Commentary , ed. and trans. Richard
E. Palmer (New Haven, CT: Yale University Press, 2003), 56: “language
exists only in conversation.” - Cf. Heidegger, On the Way to Language , 29.
- Gianni Vattimo, After Christianity , trans. Luca D’Isanto (New York:
Columbia University Press, 2002), 10; quoted in RB , 105. - I recommend Vanhoozer’s program of “remythologizing” as a way of
describing providence that avoids unhelpful features of the classical view.
For details, see his Remythologizing Theology: Divine Action, Passion, and
Authorship (Cambridge: Cambridge University Press, 2010), esp.
366–370. - Marjorie O’Rourke Boyle, “Sermo: Reopening the Conversation on
Translating Jn 1,1,” Vigiliae Christianae 31/3 (September 1977):
161–168 (161). - Oliver Davies, “Soundings: Towards a Theological Poetics of Silence,” in
Silence and the Word: Negative Theology and Incarnation , ed. Oliver Davies
and Denys Turner (Cambridge: Cambridge University Press, 2002),
201–222 (here 203). Cf. Ignatius’ letter To the Magnesians 8.2: “there is
one God who disclosed himself through his Son Jesus Christ, who is his
Word which emerged from silence” (my trans.). - Davies, “Soundings,” 204.
- Davies, “Soundings,” 204.
- This is a critical affi rmation for Trinitarian theology; see, for example,
Miroslav Volf, After Our Likeness: The Church as the Image of the Trinity
(Grand Rapids: Eerdmans, 1998), 193; Cornelius Van Til, An Introduction
to Systematic Theology (Phillipsburg, NJ: Presbyterian & Reformed, 1974),
220; and Paul Tillich, Systematic Theology , 3 vols. (Chicago: University of
Chicago Press, 1951–1963), 1: 228. - Oliver Davies, The Creativity of God: World, Eucharist, Reason (Cambridge:
Cambridge University Press, 2004), 108–109. Subsequent references to
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