Existential Theology

Existential Theology: An Introduction offers a formalized and comprehensive examination of the field of existential theology, in order to distinguish it as a unique field of study and view it as a measured synthesis of the concerns of Christian existentialism, Christian humanism, and Christian philosophy with the preoccupations of proper existentialism and a series of unfolding themes from Augustine to Kierkegaard. To do this, Existential Theology attends to the field through the exploration of genres: the European traditions in French, Russian, and German schools of thought, counter-traditions in liberation, feminist, and womanist approaches, and postmodern traditions located in anthropological, political, and ethical approaches. While the cultural contexts inform how each of the selected philosopher-theologians present genres of "existential theology," other unique genres are examined in theoretical and philosophical contexts, particularly through a selected set of theologians, philosophers, thinkers, and theorists that are not generally categorized theologically. By assessing existential theology through how it manifests itself in "genres," this book brings together lesser-known figures, well-known thinkers, and figures that are not generally viewed as "existential theologians" to form a focused understanding of the question of the meaning of "existential theology" and what "existential theology" looks like in its varying forms.

Existential Theology: An Introduction offers a formalized and comprehensive examination of the field of existential theology, in order to distinguish it as a unique field of study and view it as a measured synthesis of the concerns of Christian existentialism, Christian humanism, and Christian philosophy with the preoccupations of proper existentialism and a series of unfolding themes from Augustine to Kierkegaard. To do this, Existential Theology attends to the field through the exploration of genres: the European traditions in French, Russian, and German schools of thought, counter-traditions in liberation, feminist, and womanist approaches, and postmodern traditions located in anthropological, political, and ethical approaches. While the cultural contexts inform how each of the selected philosopher-theologians present genres of “existential theology,” other unique genres are examined in theoretical and philosophical contexts, particularly through a selected set of theologians, philosophers, thinkers, and theorists that are not generally categorized theologically. By assessing existential theology through how it manifests itself in “genres,” this book brings together lesser-known figures, well-known thinkers, and figures that are not generally viewed as “existential theologians” to form a focused understanding of the question of the meaning of “existential theology” and what “existential theology” looks like in its varying forms.

“Kierkegaard’s complex legacy has been claimed by two often strikingly disjunctive traditions: the Christian and the existential. Leone, however, argues that a sensitive reading of the Danish philosopher reveals that the two strains are inseparable, producing an inclusive view of the self that is aware of its worldly manifestations as well as its spiritual relation to the absolute...Along the way, Leone astutely tackles some of the central topics in Kierkegaard’s esoteric body of work, including his unconventional view of God, his radical interpretation of faith, and his groundbreaking view of ethics, which turn out to be demanding but unencumbered by normative standards. What emerges from this analysis is a lively portrait of a philosopher who understood better than any philosopher before him the basic paradox of the self. Leone’s prose is refreshingly lucid...Still, the scholarly aims require a close read...A welcome, rigorous contribution to Kierkegaard-ian scholarship.” From a Kirkus Review

"As Cotkin shows, not only did Americans readily take to existentialism, but they were already heirs to a rich tradition of thinkers - from Jonathan Edwards and Herman Melville to Emily Dickinson and William James - who had wrestled with the problems of existence and the contingency of the world long before Sartre and his colleagues. After introducing the concept of an American existential tradition, Cotkin examines how formal existentialism first arrived in America in the 1930s through discussion of Kierkegaard and the early vogue among New York intellectuals for the works of Sartre, Beauvoir, and Camus.

What was existentialism? At its heart, Noreen Khawaja argues, existentialism was an effort to translate Protestant piety into a secular philosophy. While there have been many attempts to define existentialism from within as a coherent philosophical program and even as a movement, Khawaja s book is the first study of existentialism from the standpoint of intellectual history and the first to look systematically at the role that Christianity played in the development of existential thought. Focusing on Soren Kierkegaard, Martin Heidegger, and Jean-Paul Sartre, Khawaja illuminates the key moments in existentialism s reconstruction of Protestant piety within the confines of secular philosophy. Heidegger once described his work as an exercise in the piety of thinking. Khawaja s book shows the historical and systematic truth behind this metaphor. Notwithstanding Heidegger, thinking has not always been a pious act. But for a certain group of European intellectuals in the late-nineteenth and twentieth centuries, it became so. "The Religion of Existence "will appeal to scholars of modern Christianity, philosophers, and historians of European philosophy, as well as those engaged with the theoretical and historical problems of secular and post-secular modernity. "