Offers a comprehensive survey and interpretation of contemporary Christian political theology in a newly revised and expanded edition This book presents the latest thinking on the topic of contemporary Christian political theology, with original and constructive essays that represent a range of opinions on various topics. With contributions from expert scholars in the field, it reflects a broad range of methodologies, ecclesial traditions, and geographic and social locations, and provides a sense of the diversity of political theologies. It also addresses the primary resources of the Christian tradition, which theologians draw on when constructing political theologies, and surveys some of the most important figures and movements in political theology. This revised and expanded edition provides the most comprehensive and accessible introduction to this lively and growing area of Christian theology. Organized into five sections, Wiley Blackwell Companion to Political Theology, Second Edition addresses the many changes that have occurred over the last 15 years within the field of political theology. It features new essays that address social developments and movements, such as Anglican Social Thought, John Milbank, Anabaptist Political Theologies, African Political Theologies, Postcolonialism, Political Economy, Technology and Virtuality, and Grass-roots Movements. The book also includes a new essay on the reception of Liberation Theology. Offers essays on topics such as the Trinity, atonement, and eschatology Features contributions from leading voices in the field of political theology Includes all-new entries covering fresh developments and movements like the urgency of climate change, virtuality and the digital age, the economic crisis of 2008, the discourse of religion and violence, and new modalities of war Addresses some important social movements from a theological point of view including postmodernism, grass-roots movements, and more Provides both Islamic and Jewish responses to political theology Written for academics and students of political theology, Wiley Blackwell Companion to Political Theology, 2nd Edition is an enlightening read that offers a wide range of authoritative essays from some of the most notable scholars in the field.

God is dead, but his presence lives on in politics. This is the problem of political theology: the way that theological ideas find their way into secular political institutions, particularly the sovereign state. In this intellectual tour-de-force, leading political theorist Saul Newman shows how political theology arose alongside secularism, and relates to the problem of legitimising power and authority in modernity. It is not about the power of religion so much as about the religion of power. Examining the current crisis of the liberal order, he argues that recent phenomena such as the rise of populism, the renewed demand for strong national sovereignty and the return of religious fundamentalism may be understood through this paradigm. He illustrates his argument through an exploration of themes such as sovereignty, democracy, economics, technology, ecological catastrophe, messianism and the future of radical politics, engaging with thinkers ranging from Schmitt and Hobbes to Stirner, Foucault, and Agamben. This book will be a crucial text for all students, scholars and general readers interested in the meaning and significance of political theology for political theory.

Political theology is a distinctly modern problem, one that takes shape in some of the most important theoretical writings of the twentieth and twenty-first centuries. But its origins stem from the early modern period, in medieval iconographies of sacred kinship and the critique of traditional sovereignty mounted by Hobbes and Spinoza. In this book, Graham Hammill and Julia Reinhard Lupton assemble established and emerging scholars in early modern studies to examine the role played by sixteenth- and seventeenth-century literature and thought in modern conceptions of political theology. Political Theology and Early Modernity explores texts by Shakespeare, Machiavelli, Milton, and others that have served as points of departure for such thinkers as Schmitt, Strauss, Benjamin, and Arendt. Written from a spectrum of positions ranging from renewed defenses of secularism to attempts to reconceive the religious character of collective life and literary experience, these essays probe moments of productive conflict, disavowal, and entanglement in politics and religion as they pass between early modern and modern scenes of thought. This stimulating collection is the first to answer not only how Renaissance and baroque literature help explain the persistence of political theology in modernity and postmodernity, but also how the reemergence of political theology as an intellectual and political problem deepens our understanding of the early modern period.--Publisher description.

In recent years, the rise of fundamentalism and a related turn to religion in the humanities have led to a powerful resurgence of interest in the problem of political theology. In a critique of this contemporary fascination with the theological underpinnings of modern politics, Victoria Kahn proposes a return to secularism—whose origins she locates in the art, literature, and political theory of the early modern period—and argues in defense of literature and art as a force for secular liberal culture. Kahn draws on theorists such as Carl Schmitt, Leo Strauss, Walter Benjamin, and Hannah Arendt and their readings of Shakespeare, Hobbes, Machiavelli, and Spinoza to illustrate that the dialogue between these modern and early modern figures can help us rethink the contemporary problem of political theology. Twentieth-century critics, she shows, saw the early modern period as a break from the older form of political theology that entailed the theological legitimization of the state. Rather, the period signaled a new emphasis on a secular notion of human agency and a new preoccupation with the ways art and fiction intersected the terrain of religion.

Since its founding by Jacques Waardenburg in 1971, Religion and Reason has been a leading forum for contributions on theories, theoretical issues and agendas related to the phenomenon and the study of religion. Topics include (among others) category formation, comparison, ethnophilosophy, hermeneutics, methodology, myth, phenomenology, philosophy of science, scientific atheism, structuralism, and theories of religion. From time to time the series publishes volumes that map the state of the art and the history of the discipline.

In this volume, senior scholars come together to explore how Jewish and African American experiences can make us think differently about the nexus of religion and politics, or political theology. Some wrestle with historical figures, such as William Shakespeare, W. E. B. Du Bois, Nazi journalist Wilhelm Stapel, and Austrian historian Otto Brunner. Others ponder what political theology can contribute to contemporary politics, particularly relating to Israel's complicated religious/racial/national identity and to the religious currents in African American politics. Race and Political Theology opens novel avenues for research in intellectual history, religious studies, political theory, and cultural studies, showing how timely questions about religion and politics must be reframed when race is taken into account.

This book deals with the aftermath of the enlightenment and its legacy in the political, social, and racial context. It discusses the incomplete project of modernity in terms of social contract theory, racial justice issues, and political theology in the postcolonial context. Hermeneutical realism and cultural linguistic inquiry become substantial features in elaborating postcolonial political theology and its ethical stance against the colonization of lifeworld and its pathologies. A study of critical theory and political theology is of a reconstructive character in seeking to relocate critical theory and political ethics in the context of alternative modernities at the level of postcolonial theory.

Alexis de Tocqueville once wrote that "the people reign over the American political world like God over the universe," unwittingly casting democracy as the political instantiation of the death of God. According to Jeffrey W. Robbins, Tocqueville's assessment remains an apt observation of modern democratic power, which does not rest with a sovereign authority but operates as a diffuse social force. By linking radical democratic theory to a contemporary fascination with political theology, Robbins envisions the modern experience of democracy as a social, cultural, and political force transforming the nature of sovereign power and political authority. Robbins joins his work with Michael Hardt and Antonio Negri's radical conception of "network power," as well as Sheldon Wolin's notion of "fugitive democracy," to fashion a political theology that captures modern democracy's social and cultural torment. This approach has profound implications not only for the nature of contemporary religious belief and practice but also for the reconceptualization of the proper relationship between religion and politics. Challenging the modern, liberal, and secular assumption of a neutral public space, Robbins conceives of a postsecular politics for contemporary society that inextricably links religion to the political. While effectively recasting the tradition of radical theology as a political theology, this book also develops a comprehensive critique of the political theology bequeathed by Carl Schmitt. It marks an original and visionary achievement by the scholar the Journal of the American Academy of Religion hailed "one of the best commentators on religion and postmodernism."

In the 1960s, the strict opposition between the religious and the secular began to break down, blurring the distinction between political philosophy and political theology. This collapse contributed to the decline of modern liberalism, which supported a neutral, value-free space for capitalism. It also deeply unsettled political, religious, and philosophical realms, forced to confront the conceptual stakes of a return to religion. Gamely intervening in a contest that defies simple resolutions, Clayton Crockett conceives of the postmodern convergence of the secular and the religious as a basis for emancipatory political thought. Engaging themes of sovereignty, democracy, potentiality, law, and event from a religious and political point of view, Crockett articulates a theological vision that responds to our contemporary world and its theo-political realities. Specifically, he claims we should think about God and the state in terms of potentiality rather than sovereign power. Deploying new concepts, such as Slavoj Zizek's idea of parallax and Catherine Malabou's notion of plasticity, his argument engages with debates over the nature and status of religion, ideology, and messianism. Tangling with the work of Derrida, Deleuze, Spinoza, Antonio Negri, Giorgio Agamben, Alain Badiou, John D. Caputo, and Catherine Keller, Crockett concludes with a reconsideration of democracy as a form of political thought and religious practice, underscoring its ties to modern liberal capitalism while also envisioning a more authentic democracy unconstrained by those ties.

This book, rooted in the disciplines of theology and peace studies, reflects with and on war-affected communities in Colombia about transitioning from violence to peace. It argues that much that is significant for peace- building in situations of war escapes the notice of governments, human rights organizations, and academics because it is accomplished through a kind of agency they do not recognize. This book names that agency as constructive agency under duress and demonstrates its significance for peacebuilding by reflecting on a form that the author has seen operating in Colombia over nearly two decades.