“Therefore, the exact transcendent nature of God's being is speculation and beside the point. The point is, how does God interact with a cosmos of self-interest in order to effect a change in that cosmos? God interacts as an interruption to it, as a disturbance in the normal flow of experience-interpret-decide-act, existing as something that does not fit within the natural order of things. To say it in the language of psychoanalysis, God is like a trauma that will not assimilate; disturbing the “common sense” understanding of reality, insisting that the normal flow of evaluative human action be replaced by pre-emptive love. God's immanent existence is actualised by obedient acts of pre-emptive love that come from the command to love; a command which (like God) does not integrate within normal cosmic existence, but which is no less than a divine trauma.
Although I run the risk that my lecturer will choose to search the web to find out whether I've plagiarised anything, I liked this paragraph. Richard, if you're reading this – it's a copy and paste from the essay that you have.
This may also explain the hush from the blog this week. I've been clacking away at this dinky keyboard.
But back to the trauma. This is the background to the name of this blog. God is not just another human being. God is not just like me. I, for one, am selfish and act out of an epistemological process that treats other subjects as objects. As a consequence, I do not love from this epistemology. However, the command of God is to love. Love first. Love always. Love recklessly and unconditionally. This does not fit within the conventional approach to the universe. It does not even allow the encounter to take place without first asserting love. Now, because this does not fit, God is traumatic to the natural order. Love, and therefore God, is a divine trauma.