After Crucifixion. Craig Keen

distinction is absent from the cognate Germanic languages; in German, for example, Glaube covers the senses of both belief and faith.”

6. As opposed to “objective,” of course!

7. See Plato, Republic, 506–11; Wittgenstein, Philosophical Investigations, 127, 127e [427]; and Hume, Enquiry Concerning Human Understanding, 27–31 [V].

8. Cf. Derrida, Dissemination, 56–59, 103–5, 126–30, 168–71.

9. See Groody, Border of Death, Valley of Life, 19 and passim.

10. Cf. Berry, “Watch with Me,” 77–123.

11. Hagan, “Faith for the Journey,” 7–8: “Among the sub sample of 202 departing undocumented migrants, more than three-quarters (78 percent) turned to God to help them with the decision to migrate. Moreover, four out of five members of the sample—women and men, Protestants and Catholics, Central Americans and Mexicans alike—prayed to God, a saint, a religious icon, or sought counsel from trusted local clergy within several days prior to embarking on their journey.”

12. Cf. Gen 2:7, 18:27; John 8:6–8. Levinas, “God and Philosophy,” 71: “Responsibility for the neighbor is precisely what goes beyond legality and obliges beyond the contract. It comes to me prior to my freedom, from a nonpresent, from an immemorial. Between me and the other there gapes a difference which no unity of transcendental apperception could recover.”

13. American Heritage Dictionary of Indo-European Roots, 2nd ed., 67: “petition” from the root “pet-, To rush, fly.”

14. See Wolff, Anthropology of the Old Testament, 10–25. Cf. Gen 2:7, Ps 104:1, John 3:8.

15. See Lessing, “On the Proof of the Spirit and of Power,” 52–55; Kierkegaard [Climacus], Concluding Unscientific Postscript, 93–100. Climacus, with some humor, of course, cites Mendelssohn’s response to Lessing: “To doubt whether there is not something that not only surpasses all concepts but also lies completely beyond the concept, that I call a leap beyond oneself” (105).

16. Bolaño, Amulet, 86.

17. Phan, “Migration in the Patristic Era,” 58: “The theology of migration as proposed by the Letter of Diognetus, centers . . . on the theology of the migrant’s life as imitatio Christi. . . . As a migrant, Jesus was a ‘marginal Jew,’ to use the title of John Meier’s multivolume work on the historical Jesus. His migration carried him over all kinds of borders, both geographical and conventional. . . . Because his multiple border-crossings were a threat to those who occupied the economic, political, and religious centers of power, he was hung upon the cross, between heaven and earth, between the two cosmic borders, a migrant until the end.”

18. Cf. Song, Jesus, the Crucified People, 228–29.

19. See 2 Cor 5:17; cf. Isaiah 60 and Revelation 21.

20. Cf. Phil 2:5.

21. Cf. Phil 3:8–15.

22. Bevans, “Mission among Migrants, Mission of Migrants,” 100: “‘The church’s finest hours are always at the borderlands of nations and empires, not at their centers.’ The body of Christ is the ‘Border Christ,’ always on the move, never at home in one place, willing to go where needed, wearing the simplest of clothes, carrying no more than needed—but because of this able to enter into every situation.”

23. Merle Travis, “Sixteen Tons.”

24. Agamben, Time that Remains, 1: “First and foremost, this seminar proposes to restore Paul’s Letters to the status of the fundamental messianic text for the Western tradition.”

25. Cf. Milbank, Word Made Strange, 152–53, 160, 165.

26. Cf. Gen 3:4–10 and Phil 2:5–11.

27. Cf. Phil 3:8.

28. Cf. Matt 26:36.

29. See Ruiz Marrujo, “Gender of Risk,” 229, 231–36.

30. Cf. Kierkegaard [Anti-Climacus], Sickness Unto Death, 43–44; Kierkegaard [Climacus], Concluding Unscientific Postscript, 122–25; and Blanchot, Writing of the Disaster, 2.

31. Cf. Tracy, Plurality and Ambiguity, 20–21, 92–93.

32. See Aristotle, Metaphysics, 982b.

33. See Kant, Prolegomena to Any Future Metaphysics, 89–90 [349–50].

34. Cf. Whitehead, Process and Reality, 219–20.

35. See Dewey, Common Faith, 32–33, 50–53.

36. Cf. Luke 15:12: “The younger of them said to his father, ‘Father, give me the share of the property [tēs ousias] that will belong to me.’ So he divided his property [ton bion] between them.” Marion, God Without Being, 95–96: “This question leads us to . . . the parable of the prodigal son, in Luke 15:12–32. This text ineluctably demands our attention, since it offers the only usage in all of the New Testament of the philosophical term par excellence, ousia (Luke 15:12–13): ‘A man had two sons. And the younger of the two said to his father: “Father, give me the share of ousia that is coming to me.”’ . . . But ousia also admits, first of a prephilosophical acceptation that shares with its properly philosophical turn the indication of a present disposability: ousia indicates that which, here, and now, remains to be useful for . . . , in short, disposable goods; this trait common to the two acceptations of ousia, which Heidegger underscored in his course at Marburg, has to do with the disposability of a ‘possession’ (Besitz) which thus assures a ‘power’ (Vermögen).”