Finding Grace with God. Rose Ellen Dunn

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Finding Grace with God - Rose Ellen Dunn


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discovers the unconcealment—the uncovering—of Being.

      Heidegger suggests that Dasein is always already in truth and untruth, uncovering and covering, unconcealment and concealment:

      Following Being and Time, the later phenomenology of Heidegger continued to explore the path of truth as ἀλήθεια, or unconcealment, but with a slight variation—with a turn, or Kehre. As Heidegger describes this, “the reversal between Being and Time, between Time and Being, is determined by the way Being is granted, Time is granted.”113 For the later Heidegger, this process of granting—the “Es gibt”—is “the lighting-up of the self-concealing [that is proper to] the process of coming-to-presence.”114 Heidegger is turning from the resoluteness of Dasein (Entschlossenheit) to the releasement of Dasein (Gelassenheit) in response to the lighting-up and coming-to-presence of Being. Dasein’s truest calling is to wait—to while—in the stillness of a meditative repose for the lighting-up of Being.

      Heidegger likens this stillness to that of the rose in the poetry of Angelus Silesius: “humans, in the concealed grounds of their essential being, first truly are when in their own way they are like the rose—without why.”115 The beauty of the rose in its blooming is “a pure arising on its own, a pure shining.”116 Dasein, through the stillness of meditative thinking, opens itself in releasement to the gathering presence of the pure arising and shining of Being. For Dasein, it is a matter of choosing paths through which thinking can respond to the coming-to-presence of Being. As Heidegger asks, “are we obliged to find paths upon which thinking is capable of responding to what is worthy of thought instead of, enchanted by calculative thinking, mindlessly passing over what is worthy of thought?”117

      Phenomenological Theology

      Dominique Janicaud argues that it is precisely this kehre, this turning of Heidegger’s later phenomenology, that has given rise to the theological turn of contemporary French phenomenology and the subsequent “rupture with immanent phenomenality.”118 Does this represent, however, a transgression of the phenomenological method, or does transcendental phenomenology itself express, as Dermot Moran suggests, “the inner essence of religion”?119 Jean-Yves Lacoste argues that phenomenology inherently accesses more than immanent phenomenality: “there is no perception of the visible without a co-perception of the invisible . . . perception grasps— Auffassung—simultaneously the visible and the invisible.”120 The transcendental consciousness of Husserlian phenomenology and the event of Alētheia in Heidegger’s later phenomenology are simultaneously visible and invisible. In these moments of co-perception, there is an opportunity to describe the immanence of the transcendent.

      As Jeffrey Bloechl very succinctly asks, “What will it mean for phenomenology to seek an understanding of divine transcendence only within the limits in which it presents itself to be seen?”121 Bloechl continues by suggesting that “[o]ne can only investigate the form of life that makes such a confession [of faith in God], and ask whether elements of it might testify to a dimension beyond capture within any horizon.”122 Religiousness, for Heidegger, arises out of a factical religious life experience which results in a fundamental comportment of the religious person to life: “The hope that Christians have is not simply faith in immortality, but a faithful resilience grounded in Christian factical life.”123 It is this “experiential comportment to God [that] gives direction to the specifically religious constitution of ‘God’ as a ‘phenomenological object’” and, as Heidegger continues, “the determinations of the sense of this—that is, of the ‘absolute’—are to be discovered only in the specific structures of the constituting experience.”124 These constituting experiences are often described through means of texts. As the following chapters turn specifically to the text of the Annunciation in the Gospel of Luke, this text will be interpreted through phenomenology as, borrowing Heidegger’s words, the description of an “experiential comportment” to the divine.


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