By Michael Martin
In The Submerged truth: Sophiology and the flip to a Poetic Metaphysics, Michael Martin demanding situations us to reimagine theology, philosophy, and poetics during the lens of sophiology. Sophiology, as this publication exhibits, isn't really a rogue theology, yet a manner of perceiving that which shines during the cosmos: a fashion that could go back metaphysics to postmodern suggestion and facilitate a (re)union of faith, technology, and paintings.
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Extra resources for The Submerged Reality: Sophiology and the Turn to a Poetic Metaphysics
Example text
Teresa of Avila, St. John of the Cross, St. Bonaventure, and St. Thomas Aquinas himself, to name a few—were likewise mystics. ”30 Without this synergy, theology runs the risk of turning into pedantry or legalism and mysticism could all too easily justify the accusations of delusion or quietism leveled against it. Mysticism and theology represent two ways of knowing God. Theology speaks an exact, scientific language (in terms of scientia): an academic language of objectivity, definition, description, and analysis.
God’s essence is both incommunicable and self-sharing—a paradox that finds its supreme expression in the mystery of divine Wisdom. As Martin’s book shows perhaps more clearly than other contemporary works on sophiology, wisdom is at once creative and created, divine and human. It is the “relational between” (or metaxu) of Creator and creation that draws fallen humanity into union with God. Thus the shape of God’s unreserved gift of participation in the divine is sophianic. This narrative shows in novel ways why the modern shift toward the individual knowing subject and the primacy of epistemology (exemplified by the work of Descartes and Kant) was neither necessary nor normative, and how the underlying theology of nominalism and voluntarism has ended up de-naturalizing humanity and de-humanizing culture.
21 There are some truths we can apprehend only by releasing our claims to them. But the biggest problem resulting from Aristotelian/Scholastic attempts to refine the definition of the Eucharist, however, was that—initially in the Latin West (particularly in Protestantism), but eventually also at a global level—God’s transcendence became emphasized at the expense of his immanence so much so that the question of God’s presence in the created world—let alone the Eucharist—became a matter of privately-held opinion, a mere interpretation or even a political position, but not at all a shared cultural value.