Already a subscriber? - Login here
Not yet a subscriber? - Subscribe here

Browse by:



Displaying: 1-13 of 13 documents


articles

1. Philosophy and Theology: Volume > 16 > Issue: 2
Jeffrey Bloechl

view |  rights & permissions | cited by
2. Philosophy and Theology: Volume > 16 > Issue: 2
Joseph S. O’Leary

abstract | view |  rights & permissions | cited by
In accord with the motto of the Passionists—“We preach Christ crucified”—Breton located the essence of Christianity in a faith and love marked by open-ended questioning and dialogue and by an exodic movement of the spirit. Neoplatonism enabled him to raise his love of free inquiry to a high spiritual plane, and to bring into lucid focus the figure of Christ, ridding it of false absolutizations. Seeing the encounter with Buddhism as the next step in this purification of Christian vision, he pored over Nagarjuna in his last days. The totality of Breton’s life and work enacts a lighter, humbler understanding of the Gospel, one fully responsive to modern and postmodern questions.
3. Philosophy and Theology: Volume > 16 > Issue: 2
Bruce Ellis Benson

abstract | view |  rights & permissions | cited by
Although Breton barely mentions the term “metanoia,” it well describes the radical change that takes place for anyone who adopts the logic of the cross. In effect, that logic results in a self that is radically de-centered. Moreover, to embrace that logic is to give up the demand for both reasons and signs. Arguing for a radicalconception of kenosis, Breton insists that it is a true emptying that remains powerless and senseless in light of any worldly logos and, as such, can only appear to be folly. Thus, the fool for Christ is truly a fool.
4. Philosophy and Theology: Volume > 16 > Issue: 2
Paul Ricoeur

abstract | view |  rights & permissions | cited by
In Etre, Monde, Imaginaire, Breton attempts to overcome the familiar opposition between being and world and, within the former, between mythos and logos. In The Word and the Cross, he refuses an opposition between the Pauline theology of the Cross and the Johanine theology of the Word. The success of these three moves depends on Breton’s claim for a Nothing that transcends both determination and reflection, as well as the contradictions that presuppose them.
5. Philosophy and Theology: Volume > 16 > Issue: 2
Jean Greisch

abstract | view |  rights & permissions | cited by
In Du principe, Stanislas Breton offers an account of his own metaphysics. In Etre, Monde, Imaginaire, one finds significant indications of an ontology woven into a cosmology. Specifically, the latter book examines the relation between being and world. This task calls for an exegesis of being that is attentive to the powers by which it becomes manifest as world. Such an exegesis, moreover, must apply itself especially to the fundamentally relational character of speech and gaze. Beneath the being as power of position and assertion, Breton catches sight of being as the gratuity by which all such power becomes possible.
6. Philosophy and Theology: Volume > 16 > Issue: 2
Philippe Capelle

abstract | view |  rights & permissions | cited by
The history of philosophy exhibits recurrent interest in the phenomenon and claims of mysticism. Contemporary philosophers (e.g., Blondel, Heidegger) have recognized the irreducibility of mystical experience to philosophical analysis, and adopted a receptive attitude toward it, considering it a valuable source of insight into the religious way of life. In Philosophie et mystique, Breton pursues this latter task according to a phenomenology of relations in which “being-in” the element of the Absolute appears as the essential structure of mystical experience. From this perspective, it becomes necessary to see a rationality that is both proper to mysticism and intelligible to philosophy.
7. Philosophy and Theology: Volume > 16 > Issue: 2
Jeffrey Bloechl

abstract | view |  rights & permissions | cited by
Will St. Paul have been a philosopher no less than an apostle and a believer? The proposal interests Stanislas Breton not so much as an occasion to redefine the relation between faith and reason as perhaps the site of their original emergence, together and at once, from a common source. In the image of Paul—who is Jewish, Greek, and Roman—struck down before the Cross, Breton sees the birth not only of a faith that transcends all particularity but also of a reason that refuses empty universality.
8. Philosophy and Theology: Volume > 16 > Issue: 2
Catherine Cornille

abstract | view |  rights & permissions | cited by
In the midst of the ongoing debate over the uniqueness of Christ and of Christianity, Stanislas Breton’s work Unicité et monothéisme offers new categories of reflection which may come to bridge the fundamental theological differences between pluralist and inclusivist perspectives. While his notions of méontology and of the Cross as the symbol of self-effacement create a radical openness to the distinctive truth of other religious traditions, this openness is itself firmly grounded within Christian self-understanding. Breton also reminds us that the ultimate Christian basis for salvation lies not so much in assent to particular doctrines, but in the act of total self-givenness to others, in particular to “the least of these my brethren” (Matt. 25).
9. Philosophy and Theology: Volume > 16 > Issue: 2
Jacquelyn Porter

abstract | view |  rights & permissions | cited by
At the peak of its influence and prestige, theology offered a compelling and complex analysis of the relation of Revelation, Scripture and Word. In Ecriture et Révélation, Breton asks how that relationship might be described in the contemporary world in which the situation of theology, its relation to metaphysics, and the very conditions of understanding have changed. Retaining from Thomas the term “spiritual sense,” Breton uses the notion of “scriptural space,” on which all things can be written, to describe the way in which the self “writes itself in the world.” In place of the classic emphasis on God as author of Scripture Breton focuses upon the Christian community in its search for unity, forming a canon in light of what he calls the “Christic present.” As he critiques different ways in which Scripture is read today, he argues that it is too often objectified or evacuated of meaning. Instead of complacent answers, he asks for continuous and profound interrogation so that praxis be informed by the cross.
10. Philosophy and Theology: Volume > 16 > Issue: 2
Stanislas Breton

abstract | view |  rights & permissions | cited by
The desert is an experience before it is a figure or a concept. The experience of the desert is prior to any figure or concept, and in itself it is without figure or concept. Yet its emptiness is not therefore abstract but, to the contrary, vital. The emptiness of the desert, like the emptiness of God, coincides with an immeasurable plenitude. The words and actions that we live from presuppose the desert in which they are at once indispensable and unsatisfying.
11. Philosophy and Theology: Volume > 16 > Issue: 2
Stanislas Breton

abstract | view |  rights & permissions | cited by
Considered from a certain distance, the French word jetable—throwable—connotes a susceptibility to movement by greater forces in which we may detect the sign of our vulnerability. This vulnerability is not only a defining feature of our spiritual being but is also felt in our relation to economic and ecological conditions that strike us in our physical being. Since our being is inseparably spiritual and physical, it is necessary to remain vigilant not only against a physicalism that would forget spiritual hunger, but also against a spiritualism that is too little concerned with physical suffering.
12. Philosophy and Theology: Volume > 16 > Issue: 2
Jeffrey Bloechl

view |  rights & permissions | cited by
13. Philosophy and Theology: Volume > 16 > Issue: 2

view |  rights & permissions | cited by