This book is concerned with Kierkegaard's `apophaticism', i.e. with those elements of Kierkegaard's thought which emphasize the incapacity of human reason and the hiddenness of God. Apophaticism is an important underlying strand in Kierkegaard's thought and colours many of his key concepts. Despite its importance, however, it has until now been largely ignored by Kierkegaardian scholarship. The book argues that apophatic elements can be detected in every aspect of Kierkegaard's thought and that, despite proceeding from different presuppositions, he can therefore be regarded as a negative theologian. Indeed, the book concludes by arguing that Kierkegaard's refusal to make the transition from the via negativa to the via mystica means that he is more apophatic than the negative theologians themselves.

Passion for Nothing offers a reading of Kierkegaard as an apophatic author. As it functions in this book, “apophasis” is a flexible term inclusive of both “negative theology” and “deconstruction.” One of the main points of this volume is that Kierkegaard’s authorship opens pathways between these two resonate but often contentiously related terrains. The main contention of this book is that Kierkegaard’s apophaticism is an ethical-religious difficulty, one that concerns itself with the “whylessness” of existence. This is a theme that Kierkegaard inherits from the philosophical and theological traditions stemming from Meister Eckhart. Additionally, the forms of Kierkegaard’s writing are irreducibly apophatic—animated by a passion to communicate what cannot be said. The book examines Kierkegaard’s apophaticism with reference to five themes: indirect communication, God, faith, hope, and love. Across each of these themes, the aim is to lend voice to “the unruly energy of the unsayable” and, in doing so, let Kierkegaard’s theological, spiritual, and philosophical provocation remain a living one for us today.

Examines Kierkegaard's emphasis on the incapacity of human reason and the hiddenness of God, and considers to what extent this resembles the thought of negative theologians. Dr Law suggests that Kierkegaard can be understood as a negative theologian and that, in many respects, he goes beyond them.

Although he is not always recognized as such, Soren Kierkegaard has been an important ally for Catholic theologians in the early twentieth century. Moreover, understanding this relationship and its origins offers valuable resources and insights to contemporary Catholic theology. Of course, there are some negative preconceptions to overcome. Historically, some Catholic readers have been suspicious of Kierkegaard, viewing him as an irrational Protestant irreconcilably at odds with Catholic thought. Nevertheless, the favorable mention of Kierkegaard in John Paul II's Fides et Ratio is an indication that Kierkegaard's writings are not so easily dismissed. Catholic Theology after Kierkegaard investigates the writings of emblematic Catholic thinkers in the twentieth century to assess their substantial engagement with Kierkegaard's writings. Joshua Furnal argues that Kierkegaard's writings have stimulated reform and renewal in twentieth-century Catholic theology, and should continue to do so today. To demonstrate Kierkegaard's relevance in pre-conciliar Catholic theology, Furnal examines the wider evidence of a Catholic reception of Kierkegaard in the early twentieth century--looking specifically at influential figures like Theodor Haecker, Romano Guardini, Erich Przywara, and other Roman Catholic thinkers that are typically associated with the ressourcement movement. In particular, Furnal focuses upon the writings of Henri de Lubac, Hans Urs von Balthasar, and the Italian Thomist, Cornelio Fabro as representative entry points.

The orthodox doctrine of the incarnation affirms that Christ is both truly divine and truly human. This, however, raises the question of how these two natures can co-exist in the one, united person of Christ without undermining the integrity of either nature. Kenotic theologians address this problem by arguing that Christ 'emptied' himself of his divine attributes or prerogatives in order to become a human being. David R. Law contends that a type of kenotic Christology is present in Kierkegaard's works, developed independently of the Christologies of contemporary kenotic theologians. Like many of the classic kenotic theologians of the 19th century, Kierkegaard argues that Christ underwent limitation on becoming a human being. Where he differs from his contemporaries is in emphasizing the radical nature of this limitation and in bringing out its existential consequences. The aim of Kierkegaard's Christology is not to provide a rationally satisfying theory of the incarnation, but to highlight the existential challenge with which Christ confronts each human being. Kierkegaard advances 'existential kenoticism', a form of kenotic Christology which extends the notion of the kenosis of Christ to the Christian believer, who is called upon to live a life of kenotic discipleship in which the believer follows Christ's example of lowly, humble, and suffering service. Kierkegaard thus shifts the problem of kenosis from the intellectual problem of working out how divinity and humanity can be united in Christ's Person to the existential problem of discipleship.

Soren Kierkegaard sought to clarify what it means to be a Christian. He concluded that a one-on-one relationship with God is required, to encounter the "Absolute Paradox," defined as an immutable being entering into and transforming human history. Kierkegaard's dim view of a systematic Christian theology includes a preoccupation with theological exposition that distracts from the essential task of achieving a personal relationship with Jesus Christ. Alternatively, Paul Tillich's theology is based on a triadic relationship of being, nonbeing and Being-Itself (God), a doctrine of symbols, and a reinterpretation of the Incarnation. It correlates a culture's questions and concerns with the Christian message to certain criteria of acceptability that, to Tillich, must satisfy the "Protestant Principle," stipulating that a theological system both restates the present-time Christian message and acknowledges that this restatement cannot be the definitive, ultimate expression of that message. Theology on Trial presents and assesses whether, and to what degree, Tillich's theology satisfies his own criteria of acceptability. An acceptable theology must be logically consistent and free of equivocation. The concluding section of the book examines the views of each author from the standpoint of the other.