8
defined in terms of its relationship to and dependence upon God. If God is dead, then so
is humanity. If God is no longer a part of the "picture," the image of God "fades away,
leaving behind an unidentified, and perhaps unidentifiable, `humanity.'"
36
In this regard, Taylor awakens us to the great importance of the imago dei in
theological thought. With both Foucault's and Taylor's deconstructive assault on the
notion of man we are challenged with the importance of developing a rigorous
theological anthropology. Certainly, Taylor's "death of self" reminds us of the crucial
importance of fresh theological research on the imago dei. How is the imago dei related
to the cultural mandate of dominion? What sense can we make of the notion of
"dominion" in a postmodern theological context? What is the significance of "likeness"
and "image" in relation to Christology and sanctification? What is the relationship
between "body" and the imago dei? These questions, among others, are questions which
may surface due to Taylor's challenges. Although such questions will remain rhetorical
in this paper due to its limitations and focus, they may help point us forward to further
inquiry.
IV. Significant Problems
In spite of these mildly promising notions, there are noticeably significant
problems with Taylor's postmodern deconstructive a/theology. Charles E. Winquist
submits that "[t]he task that Taylor has defined is to think and live the disaster of
nothing."
37
But is it even possible to "live" such a "disaster"? Terrance Tilley expresses
his doubt: "The real question ... is whether Taylor succeeds in turning the loss of
modern foundations -- God, Self, History, and Book -- into a gain, even a `marginal'
one." Is Taylor's a/theological deconstruction really an affirmation, as he claims it is?
Or, does he end up denying some things that are undeniable? Can he escape complete
skepticism? Is there any world remaining when Taylor has finished his program of
deconstruction where it is even possible to "err"?
38
Let us address a few of these
concerns more specifically.
A. Where's the Grief?
Kevin J. Vanhoozer suggests that Taylor's work is "permeated with a manic-
depressive tension between grief and relief at the deaths of God, the author, and
dei in terms of dominium, analogia relationis, theosis, and other related aspects. See Berkhouwer, Man: The
Image of God, pp. 67-75ff.
36
Martin Henry, "God in Postmodernity," Irish Theological Quarterly 63, no. 1 (1998, p. 20.
37
Winquist, Desiring Theology, p. 122.
38
Tilley, Postmodern Theologies, pp. 59; 69; 68. Of course, Taylor may say that his deconstructive program is
never finished, and he may also deny the use of the word "program" for his agenda.