Warszawskie Studia Teologiczne, 2010, T. 23, Nr 1

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Przeglądaj Warszawskie Studia Teologiczne, 2010, T. 23, Nr 1 wg Autor "Grzybowski, Jacek"

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    Bóg Abrahama – Bóg Derridy?
    Grzybowski, Jacek (Wydawnictwo Archidiecezji Warszawskiej, 2010)
    Included in the biblical Book of Genesis story of Abraham is one of the most important and yet most interesting texts revealing difficult issues of religion, faith and existence, which gave us literature. Thanks to the Biblical account Abraham, the patriarch of three great religions, has become a symbolic figure, and his history the warp and the archetype of faith as an encounter with God that is Mysterious and Another. Jacques Derrida in his text, “Donner la mort” in 1999, he made a kind of exegesis of the story about sacrificing by Abraham his son Isaac. Reading the text of Derrida, it seems that the French philosopher sees the tragedy of Abraham’s chance for appreciation, or even the affirmation of such a perspective in which the only answer to the mysterious call of responsibility is to preserve the unit’s own (subjective, because the ineffable and incommunicable) ethics. This means not only the approval of maintaining in oneself something “sealed”, hidden, something on the shape of an absolute secret place, but also approval to the place where there is no longing and no need to move towards general, towards expression, objectivization and disclosure. In this interpretation content of the secret of Abraham, his secret, is nothing but the same request for secrecy, the absolute ratio of face to face between God and Abraham. Something so special, while nontransferable, that there can be no mediators, interpreters, judges and advisers – representatives of generality. Abraham’s response must therefore be complete silence and relying on the absolute, unmediated relationship. And because the relationship is unique, individual and secret – you can not objectify it to others – Abraham can not be sure that he is really talking to God. A careful reading of “Derrida’s writing” tends to adopt the intuition that an encounter with God (Another) is here understood as the ultimate experience of nothingness, emptiness, loneliness and suffering, which expressed in theological language, is called hell. Derrida’s God is thus a place of absolutiszing the emptiness and nothingness, which also exists in the ontic sense. This place incinerated, pathological – performing that neither the people nor the words do not comply with their promises, fade, they become local and meaningless – as ashes, introducing a state of instability and not able to be definable. Here, everything in an infinite eternity, not having fulfillment, decays, crumbles, curl up like paper under the influence of the flame. This process is already irreversible, inevitable – everything here is dusty. So it seems that God of Derrida is not the God of trust in other, and credentials in a word, belief in his responsibility preceding and conditioning the whole order of the covenant. He is Another absolutely Another.