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This little book is an exercise in theological imagination - a theologumenon. It is a modest attempt, in an intentionally untoward way, to re-acquaint us with a patristic vision of the universally salvific love of God that reconciles and divinizes all things in Christ that he may be ‘all in all’ (1 Cor. 15:28).
Aporiae approaches the most controversial issues in theology - universal salvation, freedom, evil, etc. - using an entirely interrogative form. I’m not trying to get anyone to believe anything. I’m pointing towards a Horizon and a Mystery of divine goodness and love that infinitely exceeds anything of which the human mind and heart can conceive (cf. 1 Cor 2:9).
I pray the questions I raise in this little book will affect the reader as I intend - as sincere ‘inquiries from the eschaton’. They are inspired, I believe, by an intuitive apprehension of the universally redemptive Mystery of trinitarian Love, and filled with the ‘hope does not disappoint, because God’s love has been poured into our hearts through the Holy Spirit’ (cf. Rom 5:5), convincing us that ‘just as in Adam all die, so also in Christ shall all be made alive’ (1 Cor. 15:22).

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Philosophie

Philosophie de la religion

Religion

Philosophy

Philosophie et théologie

Religious

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Publié par	AuthorHouse
Date de parution	18 juillet 2023
Nombre de lectures	0
EAN13	9798823011846
Langue	English

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OTHER BOOKS BY PHILIP K RILL
Life in the Trinity - A Catholic Vision of Communion and Deifica tion
Before the Foundation of the World - Encountering the Trinity in Ephesia ns 1
Gaudete - Mysteries of Joy
Illume - Mysteries of L ight
The Hope of Glory - A Contemplative Reading of Colossia ns 1
Deified Vision - Towards an Anagogical Catholi cism
More than Conquerors - The Pauline Mysticism of Roma ns 8
Listening to the Fathers - A Year of Neo-patristic Reflect ions
Le Point Vierge - Meditations on the Mystery of Pres ence
Praying with the Fathers - A Year of Neo-patristic Meditat ions
Gelassenheit - Day by Day with Meister Eck hart
Mushin - Meditations on the Mystery of Mindful ness
12 Wicker Baskets - Collected Fragments from the Mystery of Pres ence
Parousia - More Epiphanies from the Mystery of Pres ence
Apokalypteria - Unveiling the Christ of Pres ence
Love Alone - The Mystical Wisdom of Hans Urs von Balth asar
Aporiae

Inquirie s from the Eschaton

PHILIP KRILL

AuthorHouse™
1663 Liberty Drive
Bloomington, IN 47403
www.authorhouse.com
Phone: 833-262-8899

© 2023 Philip Krill. All rights reserved.

No part of this book may be reproduced, stored in a retrieval system, or transmitted by any means without the written permission of the author.

Published by AuthorHouse 07/18/2023

ISBN: 979-8-8230-1185-3 (sc)
ISBN: 979-8-8230-1184-6 (e)

Editorial Assistance: Jessica Livengood and James McCullough, Ph.D.

Any people depicted in stock imagery provided by Getty Images are models, and such images are being used for illustrative purposes only.
Certain stock imagery © Getty Images.

Because of the dynamic nature of the Internet, any web addresses or links contained in this book may have changed since publication and may no longer be valid. The views expressed in this work are solely those of the author and do not necessarily reflect the views of the publisher, and the publisher hereby disclaims any responsibility for them.

Scripture taken from the Revised Standard Version of the Bible, copyright 1952 [2nd edition, 1971] by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

For
David Burrell, CSC
In admiration, gratitude and friend ship!

“And he said to them, ‘What is this conversation wh ich you are holding with each other as you walk a long?’”
Luke 2 4:17
Contents
Introduction
Apokatastasis
Pleroma
Totus Christus
Kerygma
Creation Ex Deo
Freedom
Evil
Presence
Glossary
Bibliography
Introduction
The institutional church, it seems, is imploding for want of an eschatological imagination. The bright, hopeful, promissory, anagogical vision of the early church fathers has grown dim. A moribund Christian ‘message,’ one mostly driven by moral admonition and eschatological intimidation, has now taken its place. The current Corpus Mysticum of Lord more resembles a cadaver - or at least an arthritic, sclerotic Alzheimer’s patient - than the eternally youthful body of the risen Christ.
The time for argumentation, dogmatic debate, and apologetics has passed. Only a hermeneutic of joy, driven by a renewed exposure to the ancient yet ever new eschatological imagination of the early church, has the power to awaken a somnambulant world from the nightmare of pending apocalyptic violence.
This book is an exercise in theological imagination - a theologumenon. It is a modest attempt, in an intentionally untoward way, to re-acquaint us with a patristic vision of the universally salvific love of God that reconciles and divinizes all things in Christ, that he may be ‘all in all’ (1 Cor. 15:28). Aporiae approaches the most controversial issues in theology - universal salvation, freedom, evil, etc. - using an entirely interrogative form. I’m not trying to convince anyone of anything. I’m simply pointing towards a Horizon and Mystery of divine Goodness and Love that infinitely exceeds anything of which the human mind or heart can conceive (cf. 1 Cor 2:9).
One of the great ironies - and perhaps the root cause - of the current deconstruction of organized religion, is the fact that many, if not most, Christians find a God who saves all, including Hitler and the demons (as many of the early church fathers believed), either too good to be true or as downright blasphemous. 1 It’s intuitively strange, is it not, that the irrepressible joy of those first witnesses such as St. Paul, whose transformation in the unconquerable light of the risen Lord inspired him to proclaim that ‘nothing can separate us from the love of God made manifest in Christ Jesus’ (cf. Rom. 8:34-39), has atrophied into a joyless, ethical endeavor or an overbearing evangelical agenda, driven more by the fear of hell than by a vision of Christ drawing all things to himself (cf. Jn. 8:32) in an ecstatically redemptive Plērōma of divine Love?
I am struck by how often in the gospel Jesus, stymied by his disciples’ lack of faith and religious myopia, resorted to questions in an attempt to awaken his followers to the immediacy and infinity of God’s all-embracing, redemptive love. I’m thinking, in particular, of questions like these:
‘Who among you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost, until he finds it? And when he has found it, he lays it on his shoulders, rejoicing?’ (cf. Lk. 15:4–5).
‘Or what woman, having ten silver coins, if she loses one coin, does not light a lamp and sweep the house and seek diligently until she finds it … And when she has found it, she calls together her friends and neighbors, saying, ‘ Rejoice with me, for I have found the coin which I had lost ’ ? (cf. Lk. 15:8–10).
‘If you, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him?!’ (cf. Mt. 7:11).
“ Am I not allowed to do what I choose with what belongs to me? Or are you envious because I am generous?’ (cf. Mt. 20:15).
Christians, for the most part, seem so hardened in their positions about heaven and hell, mercy and justice, salvation and damnation that further discussion appears fruitless and denominational wrangling worse. A better approach, I believe, is - like Jesus - simply to ask questions.
I pray the questions I raise in this little book will affect the reader as I intend: as sincere ‘inquiries from the eschaton,’ inspired by an intuitive apprehension of the universally redemptive Mystery of trinitarian Love, and filled with the ‘hope does not disappoint, because God’s love has been poured into our hearts through the Holy Spirit’ (cf. Rom 5:5), convincing us that just ‘as in Adam all die, so also in Christ shall all be made alive’ (1 Cor. 15:22).
I dedicate this book to David Burrell, C.S.C., Hesburgh Professor Emeritus of Philosophy and Theology, University of Notre Dame. I knew David in passing when I first entered the Congregation of Holy Cross in 1975, and again a bit better when I was a young priest in the early 1980’s. At that time, I neither understood nor appreciated the titanic intellect and spiritual genius of this ‘naturally metaphysical soul,’ as one of his admirers once put it. Now, forty years later, David and I have reconnected. We share, as often as our different situations allow, a mutual, undying, ever-arresting intuition of the Mystery of Actus Purus known as ‘God.’ Together, we marvel at the sheer, utterly uncanny, altogether fortuitous ‘miracle of being,’ analogically intimated by the term, ‘creation ex nihilo.’ Thank you, David, for sharing your wisdom with me, and for abiding my effusive, undisciplined and hyperbolic attempts to put into words what we both know exceeds our ability to express.
A special thanks goes to Jessi Livengood whose editorial assistance and long-suffering service on behalf of my ministry is a pure gift from God. So is she.
Thanks also to Jim McCullough, Ph.D. whose composition of this book’s Glossary and Bibliography adds much value to this project, and whose support for my personal mission of ‘promoting a trinitarian vision of deification and contemplative prayer’ I value most highly.
Finally, thanks to the friendly faithful who attend the weekly Wednesday Gathering at St. Andrew’s parish in St. Louis, Missouri. It is in dialogue with them that my ‘inquiries from the eschaton’ have found the fertile receptivity needed to allow them to blossom into this collection of Apo riae .
29 June 2023
Feast of Sts. Peter and Paul
Apokatastasis

Apokatastasis
How can the gospel be good news at all if any of God’s children are lost forever? How is the kerygma 2 not an insult to God if reduced to: ‘Be good or you might not get into heaven’?
What does it mean to say God’s love is ‘unconditional’ if we don’t really mean it? Is there not a false bottom in most theologies of hope?
How can Apokatastasis 3 not be true if the deification of humanity is the primary purpose of the Incarnation? How can any vision short of Apokatastasis do justice to the unbridgeable hiatus between the redemptive purposes of God and the blindness of fallible creatures?
Why is the burden of proof - to say nothing of the suspicion of heresy - not on those who resist Apokatastasis rather than upon those who propose it as a theologumenon? How can Apokatastasis not be true if we are inextinguishably and transcendentally oriented to union with G