Colin E. Gunton Quotes

For theologians groaning under the oppression of demands to justify their discipline before the bar of what is supposed to be universally valid scientific method the appeal of non-foundationalism is immense. It liberates a celebration of the rights of particularity. It enables the theologian to say that theological method must be different from other methods because it shapes its approach from the distinctive content with which it has to do - just as, indeed, other disciplines shape their approaches in the light of their distinctive content. Non-foundationalism, that is to say, is a way of advocating the autonomy of distinct intellectual disciplines.

An attempt to wrest from God the prerogatives of absolute freedom and infinity leads to the inversion of Pentecost and what is in effect a new Babel. 'Postmodernism' represents that Babel perfectly, because when each speaks a language unrelated to that of the other - when language is not the basis of the communication that shapes our being - the only outcome can be fragmentation. In that sense, postmodernism is modernity come home to roost.

In the imposition of a unitary and homogeneous popular culture, disseminated now throughout the world by the spread of Western technology and communications, is to be found one of the central features of modernity's distinctive way of achieving the priority of the one over the many. Homogeneity derives from the creation of an undifferentiated social or other reality...It is not therefore the priority of the many that distinguishes modernity from other cultures, but the shape the priority of the one takes in practice. Thus both the ancient and modern eras, in so far as they can be distinguished in the way often attempted, share in a tendency to elevate the one over the many: to enslave the many to the heteronomous rule of the one. The pathos of the modern condition is that, after rejecting what it rightly sees to be the oppressive forms of unity deriving from the past, it has itself succumbed to various false universals that replicate or even exacerbate the bondage from which it had hoped to free itself.

[W]e, being who and what we are, cannot know unless we are taught by that which is other than we, and that means by the Spirit of God, albeit in diverse mediations. Though nature is relatively passive under our enquiry… it remains true that knowledge of her comes as fit, and is therefore a species of revelation…. If there is revelation of the truth of the world, it is because the Spirit of truth enables it to take place. To put it another way, the creator Spirit brings it about that human rationality is able, within the limits set to it, to encompass the truth of creation. We therefore neither control nor create our knowledge, even though the concepts by which we express it are in part the free creations of our minds. Does it not then follow that all knowledge depends on disclosure or revelation?