Search Results

This chapter examines the unilateral complementarity of Christ and the discourses that are maintained about him. It considers how “Christic nontheology” proposes to cut with the weapon of faith the theo-christic doublet that structures Christianity and engenders its ecclesio-centrism. It also looks at the correlation of Christ and God as the object of an imaginary and religious science that has appropriated it and institutionalized it. It argues that the Cross is a radical but not absolute desuturing of doublets; it is the form par excellence of the unilateral complementarity that must be brought into play on both of its two sides. Finally, it discusses the quantum orientation of the Christ-science, the being-for-man of the Christ-science, the generic fusion of Christ and theology “under” Christ, the contemporary of Christ through generic science, the quantum of faith and the occidental-orientation of the science-in-Christ, and the science of religions as the depotentialization or debasing of beliefs.

This chapter examines the idea of a “science-in-Christ” in relation to the grandeur of Reason. To “philosophize in Christ” is one of those injunctions of which philosophy boasts so many—but this time a Lutheran (and Pauline) one against Plato and the Greeks. It means recognizing the grandeur of reason, since one must philosophize but at the same time place reason in conflict with faith. The chapter argues that to philosophize in Christ does not affect the grandeur of Reason if it really is a question of a science-in-Christ. It also explains how we can speak of a non-Christian science with “Christianity” as its object, and other religions through it. Finally, it discusses the symptoms of generic science in Christ, the quantum model of Christ, the experimental science of the Cross, faith or fidelity as generic quantum, names and functions of the radical “Christ,” the messiah-functions, and quantum theory of the body of Christ.

This chapter focuses on christic science and its occasions. The Greek philosophy that served as a milieu for the reception for the christic message, the Logos, is a representational form of thought that applies to almost all of its concepts, including those of theology. To think an event such as the messianic subject, other means and forces of production are needed. Idempotence means that the messianic lived is constant, whatever term may be adjoined to it as Other, since the term to which it is adjoined or added falls precisely under that invariant, to which it contributes only a complement. The chapter first considers the gnostic fusion of quantum science and the subject before discussing the destruction of the circle of transcendental illusion, the generic sciences and the hermeneutic occasion, and the traditional Christ and the Christ-subject. It suggests that there is no Christian science except in a religious or ideological sense, no more than there is a proletarian or Jewish science in the sense in which those words have been used in recent history.

This chapter focuses on the generic science of the world, along with “christo-fictional” statements that will be received as theological fictions but that are nevertheless true. It begins with an overview of substantial religions as opposed to formal or generic religion before turning to a discussion of the abstract, Judeo-Christian, and Greco-Christian problematics. It then considers the ambiguity of Christianity and Christ as “factum” of faith or as mediate-without-mediation, followed by an analysis of the generic quantum theory and the science of religions. It also examines what keeps the transcendental opening of Being open, preventing it from falling back on itself, or what it is that maintains the transcendental dimension and makes it a quantum of phenomenal distance. Finally, it argues that Christ invents the quantum of faith, presenting himself as generic (and thus unilateral) duality, as the necessary condition under which every life is led and reproduced.