Atheism
Each
man is born where the Father utters constantly his Verb. Man is man
only through this Word. Even if it is hidden, this truth is the
only founder of human plenitude. Without it the human reality
dissolves in simple biology.
Man
is child of the logos.
This is the first obviousness of any anthropology. The Christian
revelation reveals this humanizing word as the Logos of God, the Verb
made flesh to live among us. Created at the image and the resemblance
of the divine Logos, man is a speaking living being. This humanizing
word is only alive in dialogue.
Thus the Logos of God is only alive in alliance.
The
sin against the human reality starts with a schizoid, dialogue
cutting, speech. It is achieved when this schizoid speech becomes
dominating. Is the archaeological sin, the original sin, the sin of
the world, basically another one than the perversion of the
humanizing Word? Another 'diction', a contra-'diction' of the basic
essentials of authentic humanity. A sin against the matrix of
specific human and, therefore, a sin against the being of man.
Off
this space of strict 'humanity' - symmetrical inversion of the
account of Genesis! - God had to be driven out. And of course, in
front of the claim of a purely partheno-genetic origin of man,
especially the Judeo-Christian Father. However you are never finished
driving out God. He resists beyond our superficial logic and
coherence. Deeply, much more deeply, largely hidden and driven
back, attractive and alarming, the great dramaturgy is played.
Our
modern
atheism is really and radically possible only starting from the
Judeo-Christian experience. Which other one than a man of divine
filiation can truly want to 'kill' the Father?
Notice
the radically original significance of Western atheism starting from
this experience. The prefix 'a-' is not a neutral absence. The
'theos' is not an abstract idea. In its depths, it is about a
repression. God is driven back as is driven back an anguish. He is
driven back as somebody who was 'known' in the biblical meaning of
the term, through a concrete and existential encounter. A singular
individual can pretend not having met him personally; but he was
still meeting him through his cultural matrix and the historical
experience of his human community. The modern man has thus to be
'complexed' of God! You do not fight a whole night with the Other one
without being, like Jacob, limping on the morning. Wounded. Deeply
wounded. But finally, is it God who is thus driven back or is it man
who drives himself back in front of God?
God
is not any more ultimately including.
Somebody else is pretending that!
In
the best of the assumptions a chance is left to God. But only at the
limits. Thus for Kant, beyond the 'theoretical' possibilities of our
reason, a categorical imperative is essential. A pure 'practical'
requirement which postulates outside the sphere of our possibility a
'something' which takes name God, and freedom, and immortality. Exit
certainty. There remains a simple postulate.
A
certain 'logic' is going on. It excludes more and more any recourse
to a reference frame or a guarantor from elsewhere. From now it is
the human possibility which has to found the human possibilities. You
cannot find any more a philosophy which is not primarily critical.
It
was believed that man, finally delivered of its mystery, would find
his innocence. It was believed that man, finally come back without
illusions to the pure immanence, would spread out like the most
beautiful animal in the most beautiful zoological garden. It is just
a strange evil which started to proliferate… This sin against the
Spirit is promised to death. Man is undoubtedly too tall to be
offered to the omens of the Masters thinkers of this time. The
mystery of human depths, even barricaded, is too holy to be delivered
to the traffickers of the temple.
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