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In Christ, “God made Himself man, that man might become God,”7 so that “the redeeming work of Christ . . ”9 Orthodoxy thus deprives Christ of his central role, since the final prospect is that of the deification (becoming-God) of man: man can become by grace what God is by nature. ” The point of Incarnation is that one cannot become God—not because God dwells in a transcendent Beyond, but because God is dead, so the whole idea of approaching a transcendent God becomes irrelevant; the only identification is the identification with Christ.
Just to be precise, the point is that the coherence of secular reason presupposes the absence of God, while the coherence of religious faith presupposes God’s presence. Neither side can address the other’s presuppositions. As Žižek points out, the deadlock is that neither side wants to “believe,” but only to know. Thanks to Joshua Delpech-Ramey for several discussions on this. 20. Slavoj Žižek, The Indivisible Remainder: An Essay on Schelling and Related Matters (London: Verso, 1996), pp. 46–47.
14. Nicholas Wolterstorff, Reason within the Bounds of Religion (Grand Rapids: Eerdmans, 1984). For a standard version of the position that posits God as a scientific hypothesis, see Richard Swinburne’s P-inductive argument for the existence of God in his The Existence of God, 2nd ed. (Oxford: Oxford University Press, 2004). 15. Slavoj Žižek, The Sublime Object of Ideology (London: Verso, 1989), p. 28. 16. Tony Myers, Slavoj Žižek (London: Routledge, 2003), pp. 68–69. 17. , p. 69. See Žižek, The Sublime Object of Ideology, p.