Quetin Meillassoux is an important philosopher, according to Graham Harman,
“not from the fact that he is plausibly right about so many things, but because his philosophy offers such a treasury of bold statements ripe for being radicalized or reversed. He is a rich target for many still-unborn intellectual heirs, and this is what gives him the chance to be an important figure.”
Leon Niemoczynski (After Nature) has recently posted about the theistic implications of Meillassoux’s work. He asks why so many Speculative Realist have ignored the religious aspects of his anti-correlationism. Adam at An und fur such pointed out Meillassoux’s ontology of radical contingency, taken to its extreme in The Divine Inexistence, leads to a reformed Christian incarnationalist scheme, where human value is derived, not from a past act of incarnation, but from our hope for future resurrection.
In an earlier post on this issue, I suggest that Meillassoux “dismisses fideism to re-affirm its object through the apotheosis of reason.” Philosophies of the Absolute cannot avoid inquiry into divinity. Whether explicitly atheistic, like Ray Brassier’s eliminativism or or Levi Bryant’s materialism (Larval Subjects), or explicitly theistic like Whitehead’s philosophy of organism, metaphysical systems cannot simply ignore the presence of divinity in the universe. They either have to explain away spiritual experience by reducing it to religious indoctrination, and explain away the persistance of religion by reducing it to biopolitical, psychological, and/or ideological factors, or they have to discover God in cosmogenesis. If a scheme of thought choses the prior reductive route, it would no longer seem to be in pursuit of a comprehensive picture of reality, but merely of a subsection of it. It would no longer be properly metaphysical, in other words, since it has prejudicially disqualified the miraculous in favor of the mundane. Metaphysics is the (perhaps endless) pursuit of a systematic discourse concerning both the limits (immanent, finite aspects) and the freedom (transcendent, infinite aspect) of the Absolute. Immanence and transcendence are not properly thought of as opposites; rather, transcendence is the superlative of immanence. The infinite is not opposed to the finite, but contains and indeed implies it.
Meillassoux’s conceptual recourse to the contingency of facticity in After Finitude leads him eventually into the ethical issues surrounding the contingency of the Act of creation itself in The Inexistent Divine. If everything is absolutely contingent, then this world-creating Act, too, was gratuitous. Creatio ex nihilo: creation for no reason whatsoever. For this very reason, everything remains possible, even for our seemingly irredeemable world. Our world. Despite the anthrodecentric gesture of his’ After Finitude, Meillassoux seems to affirm in Inexistent that man “is born to be [nature’s] ultimate end,” as Kant supposed. “Such an end, however” Kant goes on to warn, “must not be thought in nature” (CoJ). Such an end seems to imply the divine’s entrance into the world, or at least its earthly birth within the incarnate human soul.
Related articles
- Occasionalism in Whitehead and Harman (footnotes2plato.com)
- Harman’s Crucified Objects and Whitehead’s God: More on Withdrawal (footnotes2plato.com)
Footnotes2Plato 
What do you think?