Provocatively, Hitchcock goes on to argue that Barth's description of the resurrection--as eternalization, as manifestation, as incorporation--bears much in common with some unlikely programs and, contrary to its intention, jeopardizes the very contours of human life it hopes to preserve.
On the “Monstrosity Of Christ”: Karl Barth in Conversation with Slavoj Žižek and John Milbank
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About Us. The two trajectories detailed in the first chapter are consulted again with the conclusion that Barth falls along the more Eastern participatory trajectory and, problematically, falls into a spiritualizing trend that ignores the importance of the body. There is much to commend about this volume. Hitchcock is a clear and engaging writer, and he offers detailed and impressive readings of Barth.
My deeper concerns, however, come from the nature of the critiques and the eschatological presuppositions which support them. The book itself, and particularly the pointed critiques of Barth, rest on a presupposed eschatology that lurks in the background, but the presuppositions regarding the body as marker of individuality, the necessity for strong continuity of earthly and resurrected bodies, and the role of time in the eschaton are never argued. The views expressed here are strictly those of the author; they do not necessarily represent the views of the Center for Barth Studies or Princeton Theological Seminary.
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