Philosophical articulation of Christian phenomena

How does Christian philosophy address phenomena in the world? Felix Ó Murchadha believes that seeing, hearing, or otherwise sensing the world through faith requires transcendence or thinking through glory and night (being and meaning). By challenging much of Western metaphysics, Ó Murchadha shows how phenomenology opens new ideas about being, and how philosophers of "the theological turn" have addressed questions of creation, incarnation, resurrection, time, love, and faith. He explores the possibility of a phenomenology of Christian life and argues against any simple separation of philosophy and theology or reason and faith.

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A Phenomenology of Christian Life is remarkable, not only due to its wide scope, but primarily due to its originality. . . . The question of the relation between philosophy and theology is far from new, but Ó Murchadha has raised it again in an extraordinary powerful and thought-provoking way.

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This book should be read by anyone interested in the so-called 'theological turn' in recent phenomenology, it constitutes far more than a work of commentary or exegesis; instead, the book stands as a substantial and important contribution in itself. In so many respects,it is a singular achievement that should be regarded as a primary rather than secondary source. [B]rilliant, generous and engaging . . . .

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[T]he primary significance of this book is twofold: first, Ó Murchadha's attention to the phenomenological import of creation offers a very fruitful starting point for future discussion, as this doctrine has been underemphasized by recent phenomenologists of religion. Second, the praxis of this book lives up to its aims: not only does it present us with relevant insights, but it also offers us a vivid and accessible model of how to think phenomenologically about the Christian life.

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As an explication of how Christian belief can transform the meaning of the world . . . this book shows its greatest worth. Here it does as compelling a job as any in bringing out the novelty of Christianity before it became overly familiar and overwritten.

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The book is engaging, well-written and, from this reviewer's point of view, generally convincing. It constitutes an impressive and original contribution to both the philosophy of religion and has very much to offer to those interested in phenomenology and phenomenological analysis.