10
Ironically, we may also ask: Is Taylor's a/theology radical enough? Taylor's
nihilism still operates in the shadow of the purported non-existent God of Christian
theology. In this sense, such nihilism is "intrinsically, even if parasitically" a "Judeo-
Christian religious concept."
45
Taylor's notions are derived within the context of the
denial of the monotheism of Christian theology. That is, he assumes the negation of the
"Christian" God. If Taylor truly wants to emphasize the death of God, then should he
not be more complete in his nihilism by eliminating "God" in a pantheistic context as
well?
John D. Caputo makes a similar assessment of Taylor's extreme reading and
application of Derrida. The slash (/) of Taylor's a/theology is presumed to dance on the
edge of undecidability. However this is not, in effect, what happens in Caputo's
estimation. Caputo submits that Taylor's Erring
makes a reductionistic decision against God, thereby reducing the ambiguity of a
genuine a/theology and turning différance against God. But that version of
deconstruction is undone by deconstruction itself, which refuses such closure,
such exclusions and such clean sweeps.
46
As Rose points us to the inherent violence in Taylor's nihilistic wanderings and
lack of teleological concern; Caputo points us to the decisive violence of Taylor's
a/theology against God. We would affirm, with Caputo, that such a notion is ultimately
self-defeating, as we will continue to see in our final observation.
C. Where's the Ethic?
Taylor's A/theology seems to be lacking any serious, practical ethical concerns
other than freedom from oppressive, transcendent religious structures which people have
put upon themselves.
But a true theology, as Millard Erickson has wisely noted, needs
to address the practical, religious, ethical concerns of people.
47
We must ask ourselves
what Taylor is essentially arguing for in his works. If he is not attempting himself to
make any significant claims to truth, how can we accept or reject what he is purporting?
With all of Taylor's linguistic word plays how are we to decide what is right and what is
wrong? Is it truly possible to have an effective exchange of communication and make
45
Henry, "God in Postmodernity,"p. 20.
46
John D. Caputo, The Prayers and Tears of Jacques Derrida: Religion without Religion (Bloomington &
Indianapolis: Indiana University Press, 1997), p. 14.
47
Again, see Erickson, The Word Became Flesh, pp. 329, 330.