Deus vivo → monoteísmo → criação e incorporação → kenosis, abertura e auto-esvaziamento →

experiência

O que não é deste mundo tbm n pertence a um “outro”, mas a uma abertura para este mesmo!

Criacao e adoracao: saudação do nome de deus como a voz do clamor Adoratio77

voz e ad-oração: cria uma distância-abertura por si, não é a distância em relação a um objeto. 87
Saudação e comunidade: a partilha 87
toda a criação nos saúda, dá sentido mundano de compartilhamento 18

revelação não é uma doutrina, é anti-doutrina, desconfiguração, mero envio: chamado e resposta:
saudação e partilha da comunidade, vias e vozes 41

silêncio – voz – discurso excessivo 67

deus nos faz falar 68

the contrary, existence consists in having, in the world, the experience of

what is not of this world, without being another world for all that.
The opening of the world in the world is the result of a destitution or
a deconstruction of Christianity, which goes back or which advances in it
all the way to the extremity at which nihilism breaks up the presence and
the value of God, breaks up the sense of salvation as an escape from the
world, erases all value inscribed upon a heaven, erases heaven itself, and
leaves the world intact and touched by a strange gaping that is grace and
wound at the same time. Disenclosure 78

Experience
simply—we should say—‘‘events’’ [‘‘s’e´venir’’ ], ‘‘comes forth of itself.’’
5 This e´venir opens within the world an outside that is not a beyondthe-

world, but the truth of the world. 79

In itself, the
Christian divine spirit is already outside itself (that is its Trinitarian nature),
and we would probably have to go back to the monotheistic god
common to the three religions ‘‘of the Book’’ to consider that he is already,
himself, essentially a god who puts himself outside himself by and
in a ‘‘creation’’ (which is not at all a production, but precisely a puttingoutside-
oneself ).
In this sense, the Christian (or even the monotheistic) god is the god
who alienates himself. He is the god who atheizes himself and who atheologizes
himself, if I may for the moment forge these terms. Atheology as a
conceptualization of the body is the thought that ‘‘god’’ made himself
‘‘body’’ in emptying himself of himself (another Christian motif, that of
the Pauline kenosis: the emptying-out of God, or his ‘‘emptying-himselfout-
of-himself ’’). The ‘‘body’’ becomes the name of the a-theos in the
sense of ‘‘not-of-god.’’ But ‘‘not-of-god’’ means not the immediate selfsufficiency
of man or the world, but this: no founding presence. (In a
more general sense, ‘‘monotheism’’ is not reduction to ‘‘one’’ of the number
of gods in ‘‘polytheism’’: its essence is the disappearance of presence,
of that presence that the gods of the mythologies are.) The ‘‘body’’ of the
‘‘incarnation’’ is therefore the place, or rather the taking place, the event,
of that disappearance. 82-3
a circle thus leads endlessly back from the visibility of the Idea—or
from the manifestation of sense—to the syncope of the soul—or to the
breaking away of the true. One in the other and one through the other,
to the full-contact combat in which the body trembles and suffers andfeels pleasure. 84
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