Allegoria Amoris: A Christian Ethics

“…we can either view the images, forms and deferrals of meanings, the textuality of this world, as caught between two aporias — incarnation and death — or we can view the textuality of this world as a hiatus within the economy of love within the Trinity. The textuality of this world is a product of t diastasis stamped upon the human creativity because we are made ‘in the image of’. As the creature is made so the creature makes. Discourse issues from this diastasis, this space created by the love that gives and the love that responds; where giving and responding are two sides of the same act of abandonment. The space emerges in our abandonment to another; a womb from which the Word of God and the word of being human are both birthed; a name in which I too am named. Discourse, read theologically, is constitutive of personhood en to onomati Christo. Here the I am is named; and the I am is God in me, and me (I in the accusative) in God. Practicing theology, engaging in theological discourse as writer and reader (and any reader re-writes just as any writer reads), becomes an act of faith (and faithfulness). It is an ongoing liturgical act, a sacramental and soteriological process in which knowledge of God is inhabited rather than possessed. Put briefly, what is suggested by transcorporeality is that en Christo it is by our sign-giving and receiving, by our wording and reading, that we are redeemed. Every particular body participates in the universal form because it participates in the eschatological reordering of creation through Christ. As Christians, then, we are caught up not in a knowledge but a knowing of God, a revelation of God about God, that issues from the movement of his intra-Trinitarian love. Epistemology and ontology as conceived in modernity by Kant and Hegel fall as metaphysical idols before the economy of God’s love. We are not brought to know without also being brought to understand that we are known. We do not grasp the truth without being grasped by what is true. Our knowledge of God is, then,  both active and passive, a knowing as a being known; a form of incorporation coupled with the realisation we are incorporated. The kenotic economy is the narrative of transcorporality. It narrates a story of coming to know through coming to love — love given, love endured. Creation is an allegoria amoris in we not only participate, we perform.”

-Graham Ward, Christ & Culture. Blackwell Publishing, 2005. p218.