Abstract
What is Christianity? What is its sense? Is it a religion, a religion like all other religions? In joining a chorus of European philosophers who have returned to Paul or to Christianity, Jean-Luc Nancy retains the Latin word “religion” as the uninterrogated marker of Christianity and other “world religions.” Religion is thus the site of an ambiguous “sharing,” of which Christianity partakes perhaps more than others — but within which limits? Besides its deconstruction, has there been a critique of Christianity?
Highlights
What is Christianity? What is its sense? Is it a religion, a religion like all other religions? In joining a chorus of European philosophers who have returned to Paul or to Christianity, Jean-Luc Nancy retains the Latin word “religion” as the uninterrogated marker of Christianity and other “world religions.” Religion is the site of an ambiguous “sharing,” of which Christianity partakes perhaps more than others – but within which limits? Besides its deconstruction, has there been a critique of Christianity?
Nancy explains, to be resisting our Christianity
In proposing that we discern “in what sense the West is Christian in its depths; in what sense Christianity is western as if through destiny or by destination” (Nancy 2008: 34), Nancy joins a number of European philosophers who have asked us to think or rethink Christianity and its sense or senses
Summary
What is Christianity? What is its sense? Is it a religion, a religion like all other religions? In joining a chorus of European philosophers who have returned to Paul or to Christianity, Jean-Luc Nancy retains the Latin word “religion” as the uninterrogated marker of Christianity and other “world religions.” Religion is the site of an ambiguous “sharing,” of which Christianity partakes perhaps more than others – but within which limits? Besides its deconstruction, has there been a critique of Christianity?. Nancy does join the many who have said that “Buddhism is not exactly a religion” (2008: 36) and generally deploys the well-rehearsed lexicon of religious studies and comparative religion in its Eurocentric translations, from faith to prayer, incarnation to dogma and resurrection, and God. Thematically and conceptually, we are consistently referred to religion and to a recognizable dimension that, transcended or exceeded, Nancy calls, unoriginally enough, “the religious.” Nothing suggests that we should reexamine, retreat, or www.plutojournals.com/reorient change our understanding, even if the world that word (“religion”) refers to has, ended.
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