Roman-Catholic scholars tend to interpret Luther’s emphasis on the exteriority of salvation as a critique of the goodness of creation. Through an analysis of De servo arbitrio, this article shows this to be wrong. While emphasizing the unconditionality of God’s work in both creation and salvation, Luther still insists that humans are created in God’s image as his co-operators, thus repeating the divine lordship over creation. This is further emphasized in other works that go beyond De servo arbitrio in finding Christology to be a key to the relationship between God and humans. Luther thus has an integrated understanding of all aspects of human life as the area of divine creation and should not be seen as a forerunner of a modern, secularized worldview. This role rather belongs to Erasmus, who insists that God stands idly by while humans make up their minds about how to live their lives.
罗马天主教学者倾向于将路德对救赎的外部性的强调解释为对造物之善的批判。本文通过对 De servo arbitrio 一书的分析，指出这种观点是错误的。路德在强调上帝在创造和救赎中的工作的无条件性的同时，仍然坚持认为人类是按照上帝的形象创造的，是上帝的合作者，从而重复了上帝对创造物的统治权。这一点在其他著作中得到了进一步的强调，这些著作超越了《仲裁论》（De servo arbitrio），认为基督论是上帝与人类关系的关键所在。因此，路德对人类生活的方方面面都有一个综合的理解，认为它们都是神创造的领域，而不应被视为现代世俗化世界观的先驱。这一角色属于伊拉斯谟，他坚持认为，当人类决定如何生活时，上帝却袖手旁观。
{"title":"God Does Not Work in Us Without Us: On the Understanding of Divine–Human Cooperation in the Thought of Martin Luther","authors":"Knut Alfsvåg","doi":"10.1515/opth-2022-0239","DOIUrl":"https://doi.org/10.1515/opth-2022-0239","url":null,"abstract":"Roman-Catholic scholars tend to interpret Luther’s emphasis on the exteriority of salvation as a critique of the goodness of creation. Through an analysis of De servo arbitrio, this article shows this to be wrong. While emphasizing the unconditionality of God’s work in both creation and salvation, Luther still insists that humans are created in God’s image as his co-operators, thus repeating the divine lordship over creation. This is further emphasized in other works that go beyond De servo arbitrio in finding Christology to be a key to the relationship between God and humans. Luther thus has an integrated understanding of all aspects of human life as the area of divine creation and should not be seen as a forerunner of a modern, secularized worldview. This role rather belongs to Erasmus, who insists that God stands idly by while humans make up their minds about how to live their lives.","PeriodicalId":42436,"journal":{"name":"Open Theology","volume":"2 1","pages":""},"PeriodicalIF":0.5,"publicationDate":"2023-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138689135","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article traces differences and similarities in the ritual sweat bath usage through a comparative perspective that includes contemporary practice in Poland and the central and the north American traditions that inform it. I argue that there exist continuity and consistency of representations related to sweat bathing across time and space, which can be identified by the metaphors designating certain elements of the ritual. The bathhouse from a cross-cultural perspective can be considered a sacred and liminal space, a gateway that enables the transcending of ordinary space–time dimension and interaction with primordial creation–destruction forces. Fertility appears as only one aspect of these ambivalent forces. It manifests itself in the main metaphors of the Mother Earth’s womb and death–rebirth process in ritual’s contemporary descriptions in Poland. The similarities in the way the sweat bath experience is conceptualised reveal the influence of particulr elements of the ritual that induce specific bodily sensations, intrinsically related to the human organism conditions.
{"title":"Ritual Sweat Bath in a Cross-Cultural Perspective","authors":"Marta Wójtowicz-Wcisło","doi":"10.1515/opth-2022-0235","DOIUrl":"https://doi.org/10.1515/opth-2022-0235","url":null,"abstract":"This article traces differences and similarities in the ritual sweat bath usage through a comparative perspective that includes contemporary practice in Poland and the central and the north American traditions that inform it. I argue that there exist continuity and consistency of representations related to sweat bathing across time and space, which can be identified by the metaphors designating certain elements of the ritual. The bathhouse from a cross-cultural perspective can be considered a sacred and liminal space, a gateway that enables the transcending of ordinary space–time dimension and interaction with primordial creation–destruction forces. Fertility appears as only one aspect of these ambivalent forces. It manifests itself in the main metaphors of the Mother Earth’s womb and death–rebirth process in ritual’s contemporary descriptions in Poland. The similarities in the way the sweat bath experience is conceptualised reveal the influence of particulr elements of the ritual that induce specific bodily sensations, intrinsically related to the human organism conditions.","PeriodicalId":42436,"journal":{"name":"Open Theology","volume":"278 ","pages":""},"PeriodicalIF":0.5,"publicationDate":"2023-11-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138505860","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This study aims to demonstrate that media can achieve a religious construction of an event or issue and set the public sphere in a religious frame through the sacralization of events and persons. This perspective can be supported empirically by the studies showing the way in which mass media framed different events in a religious imaginary and language and proposed this image as a frame for public sphere debates and theoretically by the concepts of media events, mediatization, ritualization, and sacralization, in order to reveal the processes through which the translation from a secular discourse to a religious discourse is produced. Under certain circumstances, mass media work as an “as if” (metaphoric) religion, and the events are presented through a religious frame – through themes and figures that come from the religious sacred narratives. Journalists accomplish this by setting events and leaders within the symbolic frame specific to religion: within this framework, those who report the facts are using narratives close to hagiographic stories, and by this, they are accomplishing the sacralization of these events. This enables journalists to exert a “ritual mastery” over presenting the events and imposing its significations.
{"title":"Media and the Sacralization of Leaders and Events: The Construction of a Religious Public Sphere","authors":"M. Coman","doi":"10.1515/opth-2022-0230","DOIUrl":"https://doi.org/10.1515/opth-2022-0230","url":null,"abstract":"Abstract This study aims to demonstrate that media can achieve a religious construction of an event or issue and set the public sphere in a religious frame through the sacralization of events and persons. This perspective can be supported empirically by the studies showing the way in which mass media framed different events in a religious imaginary and language and proposed this image as a frame for public sphere debates and theoretically by the concepts of media events, mediatization, ritualization, and sacralization, in order to reveal the processes through which the translation from a secular discourse to a religious discourse is produced. Under certain circumstances, mass media work as an “as if” (metaphoric) religion, and the events are presented through a religious frame – through themes and figures that come from the religious sacred narratives. Journalists accomplish this by setting events and leaders within the symbolic frame specific to religion: within this framework, those who report the facts are using narratives close to hagiographic stories, and by this, they are accomplishing the sacralization of these events. This enables journalists to exert a “ritual mastery” over presenting the events and imposing its significations.","PeriodicalId":42436,"journal":{"name":"Open Theology","volume":" ","pages":""},"PeriodicalIF":0.5,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46224993","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract Is there a political theology of revolution in Carl Schmitt or is his political theology only and exclusively autocratic? Schmitt sees the key to revolutionary politics in the construction of the idea of the people as a constituent power. This idea, and the first event it produced, namely, the French Revolution, not only establishes a concrete state of exception but also makes exceptionality both at the same time a constituent and a de-constituent element of the political order of the Modern State. The exception goes from coming from “outside” the political order to being integrated into it as an element of stasis, that is to say, of destabilization. Hence, all modern politics, under the mask of legality, become permanently revolutionary. This article analyses the juridical genealogy and the theological–political transfers involved in the construction of the modern revolutionary political era that follows from Schmitt’s insights.
{"title":"Carl Schmitt’s Political Theology of Revolution","authors":"M. Herrero","doi":"10.1515/opth-2022-0223","DOIUrl":"https://doi.org/10.1515/opth-2022-0223","url":null,"abstract":"Abstract Is there a political theology of revolution in Carl Schmitt or is his political theology only and exclusively autocratic? Schmitt sees the key to revolutionary politics in the construction of the idea of the people as a constituent power. This idea, and the first event it produced, namely, the French Revolution, not only establishes a concrete state of exception but also makes exceptionality both at the same time a constituent and a de-constituent element of the political order of the Modern State. The exception goes from coming from “outside” the political order to being integrated into it as an element of stasis, that is to say, of destabilization. Hence, all modern politics, under the mask of legality, become permanently revolutionary. This article analyses the juridical genealogy and the theological–political transfers involved in the construction of the modern revolutionary political era that follows from Schmitt’s insights.","PeriodicalId":42436,"journal":{"name":"Open Theology","volume":" ","pages":""},"PeriodicalIF":0.5,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42086778","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract In his theory of evolution by natural selection, Charles Darwin provided a plausible alternative to Christianity’s creation account of human origins. In response, the Christian botanist Asa Gray suggested that the variation that drives evolution might be generated by God. Darwin rejected Gray’s hypothesis, invoking philosophical naturalism, a hallmark scientific paradigm. Darwin’s conclusion was reached on ideological grounds rather than empirical ones. I frame the question of the source of biological variation in a way that is accessible to modern experimental science and trace historical advances in biology that have accumulated to favor Gray’s theistic view. In particular, I show that empirical evidence collected subsequent to Darwin’s time contradicts the assumption of randomness in the mutation process, and thereby undermines the basis for his invocation of naturalism in the origins of biological variation.
{"title":"Naturalism Fails an Empirical Test: Darwin’s “Dangerous” Idea in Retrospect","authors":"Charles Byrne","doi":"10.1515/opth-2022-0225","DOIUrl":"https://doi.org/10.1515/opth-2022-0225","url":null,"abstract":"Abstract In his theory of evolution by natural selection, Charles Darwin provided a plausible alternative to Christianity’s creation account of human origins. In response, the Christian botanist Asa Gray suggested that the variation that drives evolution might be generated by God. Darwin rejected Gray’s hypothesis, invoking philosophical naturalism, a hallmark scientific paradigm. Darwin’s conclusion was reached on ideological grounds rather than empirical ones. I frame the question of the source of biological variation in a way that is accessible to modern experimental science and trace historical advances in biology that have accumulated to favor Gray’s theistic view. In particular, I show that empirical evidence collected subsequent to Darwin’s time contradicts the assumption of randomness in the mutation process, and thereby undermines the basis for his invocation of naturalism in the origins of biological variation.","PeriodicalId":42436,"journal":{"name":"Open Theology","volume":" ","pages":""},"PeriodicalIF":0.5,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43334168","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract Ever since cartoons were created as a medium of political and social commentary, they have been used to both criticize and uplift religious communities. The anti-Catholic cartoons of Thomas Nast and Jack Chick are easily recognizable, but interestingly, among twenty-first-century Catholic communities in Europe and the United States, Catholics themselves have been creating caricatures of Pope Francis, a more left-leaning pope in favor of reinforcing post-Second Vatican Council modernizations. These digital cartoons are tangible examples of a radically traditional antagonistic Catholic counter-public. This study delves into how radical traditional Catholic communities, who argue that pre-Vatican II traditions are a more authentic form of Catholicism than that encouraged by the current Pope Francis, are using cartoons to voice their agenda. By drawing from discourse theoretical analysis and hermeneutics, we identify four themes of criticism and discontent surrounding the pope: exposing his “bad agency,” ridiculing papal values, unveiling Francis’ “polarized and unbalanced” behavior, and expressing his predatory attitude toward representatives of Catholic traditionalism. Ultimately, we see these cartoons as the product of an antagonistic and anti-Pope Francis force internal to the Church, hypermediation without sources to public actions, and the digital milieu based on modernity in technology.
{"title":"Exploring Twenty-First-Century Catholic Traditionalist Resistance Movement through Digital Cartoons of Pope Francis","authors":"Damian Guzek, Jan Słomka, Emma Cieslik","doi":"10.1515/opth-2022-0231","DOIUrl":"https://doi.org/10.1515/opth-2022-0231","url":null,"abstract":"Abstract Ever since cartoons were created as a medium of political and social commentary, they have been used to both criticize and uplift religious communities. The anti-Catholic cartoons of Thomas Nast and Jack Chick are easily recognizable, but interestingly, among twenty-first-century Catholic communities in Europe and the United States, Catholics themselves have been creating caricatures of Pope Francis, a more left-leaning pope in favor of reinforcing post-Second Vatican Council modernizations. These digital cartoons are tangible examples of a radically traditional antagonistic Catholic counter-public. This study delves into how radical traditional Catholic communities, who argue that pre-Vatican II traditions are a more authentic form of Catholicism than that encouraged by the current Pope Francis, are using cartoons to voice their agenda. By drawing from discourse theoretical analysis and hermeneutics, we identify four themes of criticism and discontent surrounding the pope: exposing his “bad agency,” ridiculing papal values, unveiling Francis’ “polarized and unbalanced” behavior, and expressing his predatory attitude toward representatives of Catholic traditionalism. Ultimately, we see these cartoons as the product of an antagonistic and anti-Pope Francis force internal to the Church, hypermediation without sources to public actions, and the digital milieu based on modernity in technology.","PeriodicalId":42436,"journal":{"name":"Open Theology","volume":"78 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135261336","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract In this article, I explore the liberal–conservative reception of Carl Schmitt’s political theology in post-war West-Germany. By focusing on the work of prominent members of the Ritter School – Hermann Lübbe, Ernst-Wolfgang Böckenförde, and Odo Marquard – and on the contributions of Hans Blumenberg, I will demonstrate how Schmitt’s thought was appropriated and critically inverted, in order to provide theoretical support to liberalism. This project of liberalizing Schmitt involved developing a “weak decisionism,” which avoids the state of exception, providing a liberalist reading of Schmitt’s Hobbes-inspired narrative on the origin of the modern state and even formulating a “political polytheology.” Finally, this article offers a reflection on “political theology” as a conceptual field. I argue that the liberal–conservative, “neutralizing” reading of Schmitt is to some extent already available as an option within this framework, and I conclude that this finding problematizes Schmitt’s own dualistic antagonism.
本文探讨战后西德自由-保守主义对卡尔·施密特政治神学的接受。通过关注里特学派的杰出成员——Hermann l bbe, Ernst-Wolfgang Böckenförde和Odo Marquard的工作，以及Hans Blumenberg的贡献，我将展示施密特的思想是如何被挪用和批判性地颠倒的，以便为自由主义提供理论支持。这个使施米特自由化的项目涉及发展一种“弱决策主义”，它避免了例外状态，为施米特受霍布斯启发的关于现代国家起源的叙述提供了一种自由主义的解读，甚至形成了一种“政治多神论”。最后，本文对“政治神学”作为一个概念场域进行了反思。我认为，对施密特的自由-保守、“中和”解读在某种程度上已经可以作为这个框架内的一种选择，我的结论是，这一发现使施密特自己的二元对立产生了问题。
{"title":"Weak Decisionism and Political Polytheology: The Neutralization of Carl Schmitt’s Political Theology by Hans Blumenberg and the Ritter School","authors":"Sjoerd Laurens Victor Griffioen","doi":"10.1515/opth-2022-0237","DOIUrl":"https://doi.org/10.1515/opth-2022-0237","url":null,"abstract":"Abstract In this article, I explore the liberal–conservative reception of Carl Schmitt’s political theology in post-war West-Germany. By focusing on the work of prominent members of the Ritter School – Hermann Lübbe, Ernst-Wolfgang Böckenförde, and Odo Marquard – and on the contributions of Hans Blumenberg, I will demonstrate how Schmitt’s thought was appropriated and critically inverted, in order to provide theoretical support to liberalism. This project of liberalizing Schmitt involved developing a “weak decisionism,” which avoids the state of exception, providing a liberalist reading of Schmitt’s Hobbes-inspired narrative on the origin of the modern state and even formulating a “political polytheology.” Finally, this article offers a reflection on “political theology” as a conceptual field. I argue that the liberal–conservative, “neutralizing” reading of Schmitt is to some extent already available as an option within this framework, and I conclude that this finding problematizes Schmitt’s own dualistic antagonism.","PeriodicalId":42436,"journal":{"name":"Open Theology","volume":"131 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135318008","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract There is currently no secularity scale with strong psychometric properties that would allow for the examination of the secularization process experienced by Muslims. Thus, the purpose of this article is to develop a psychometrically sound and quick-to-apply scale that can be used to measure the degree of secularity among Muslims. For exploratory factor analysis (EFA), an inventory with 65 items was applied to 1,573 university students, and it yielded a two-factor structure with an internal reliability of 0.975 for Daily Life factor and 0.952 for Faith and Prayer factor. After EFA, the confirmatory factor analysis (CFA) was performed with 4,391 individuals, and a structure that can be deemed very solid was found. The measurement invariance was also examined, and it was discovered that the scale can be used for various populations. In addition, the scale has convergent validity, a high test-retest result, and discriminant validity. The 25-item Secularity Scale has a new theoretical approach – which is not only based on faith and prayer but also daily life activities – and sound psychometric properties. Examining how secularity manifests itself in Muslim societies might be useful in describing, predicting, and explaining how individuals act in a variety of contexts. The scale might also help to avoid the use of approach utilized in Christian-centred secularity debates in the case of Muslim-majority societies.
{"title":"Development and Validation of Secularity Scale for Muslims","authors":"Volkan Ertit","doi":"10.1515/opth-2022-0236","DOIUrl":"https://doi.org/10.1515/opth-2022-0236","url":null,"abstract":"Abstract There is currently no secularity scale with strong psychometric properties that would allow for the examination of the secularization process experienced by Muslims. Thus, the purpose of this article is to develop a psychometrically sound and quick-to-apply scale that can be used to measure the degree of secularity among Muslims. For exploratory factor analysis (EFA), an inventory with 65 items was applied to 1,573 university students, and it yielded a two-factor structure with an internal reliability of 0.975 for Daily Life factor and 0.952 for Faith and Prayer factor. After EFA, the confirmatory factor analysis (CFA) was performed with 4,391 individuals, and a structure that can be deemed very solid was found. The measurement invariance was also examined, and it was discovered that the scale can be used for various populations. In addition, the scale has convergent validity, a high test-retest result, and discriminant validity. The 25-item Secularity Scale has a new theoretical approach – which is not only based on faith and prayer but also daily life activities – and sound psychometric properties. Examining how secularity manifests itself in Muslim societies might be useful in describing, predicting, and explaining how individuals act in a variety of contexts. The scale might also help to avoid the use of approach utilized in Christian-centred secularity debates in the case of Muslim-majority societies.","PeriodicalId":42436,"journal":{"name":"Open Theology","volume":"63 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134890088","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This article explores the potential theological–political discourse of Hans Urs von Balthasar, presenting the following arguments: (1) Despite its often-disregarded status, Balthasar’s thought contains a discernible thread of political theology; (2) His exploration of kenosis and community serves as a direct challenge to Schmittian concepts of sovereignty and representation. This challenge opens up new discourses of sovereignty, diverging from the conventional plenipotentiary paradigm and accentuating a vision of community rooted in shared gift; (3) Balthasar’s thought embodies a form of negative political theology, deconstructing and rectifying presupposed categories within the domain of political theology, as his theological principles do not merely establish a direct correspondence between theological concepts and the political realm; moreover, it rejects the analogical correlation drawn between the theological and the political. Lastly, the article concludes that Balthasar’s affirmative Christology offers profound insights into the intricate interplay between religion and politics, thereby catalyzing a reevaluation of contemporary theopolitical discourses.
{"title":"Apophatic Confrontation: von Balthasar’s Thought on Kenosis and Community as a Veiled Response to the “Trend” of Political Theology","authors":"Almudena Molina","doi":"10.1515/opth-2022-0234","DOIUrl":"https://doi.org/10.1515/opth-2022-0234","url":null,"abstract":"Abstract This article explores the potential theological–political discourse of Hans Urs von Balthasar, presenting the following arguments: (1) Despite its often-disregarded status, Balthasar’s thought contains a discernible thread of political theology; (2) His exploration of kenosis and community serves as a direct challenge to Schmittian concepts of sovereignty and representation. This challenge opens up new discourses of sovereignty, diverging from the conventional plenipotentiary paradigm and accentuating a vision of community rooted in shared gift; (3) Balthasar’s thought embodies a form of negative political theology, deconstructing and rectifying presupposed categories within the domain of political theology, as his theological principles do not merely establish a direct correspondence between theological concepts and the political realm; moreover, it rejects the analogical correlation drawn between the theological and the political. Lastly, the article concludes that Balthasar’s affirmative Christology offers profound insights into the intricate interplay between religion and politics, thereby catalyzing a reevaluation of contemporary theopolitical discourses.","PeriodicalId":42436,"journal":{"name":"Open Theology","volume":"153 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135210806","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract The question of the exact role of theology in Schmitt’s political theology remains undecided. Several authors have raised this question and distinct answers have been given. In order to reach an accurate representation of the political–theological dimension in Schmitt’s work, I will attempt an interpretation which takes into account not only Schmitt’s more widely known theses, but also the perceived esoteric and unsaid aspects of his work. Against Heinrich Meier’s prominent thesis, in his The Lesson of Carl Schmitt, of the strict theological nature of political theology, my thesis is that Schmitt gives precedence to the political over theology and that political theology is a theology and metaphysics of the political. Starting from Peterson’s theological objections, centered on Trinitarian dogma and eschatology, I will reconstruct the trail of political theology throughout Schmitt’s work in view of its epitome in the notion of a Trinitarian stasiology and in the figure of the katechon. It is the connection between these two themes which defines Schmitt’s positive and polemical political theology, which can be designated as a katechontic and metastatic political theology. The katechon itself will be defined as the metapolitical and transcendental condition of possibility of the political. The Nomos of the Earth will also be a necessary reference point for the correct understanding of the connection between theology and politics, given the theme of “detheologization,” as well as Schmitt’s lifelong engagement with the problem of the state in the work of Thomas Hobbes.
{"title":"The Metaphysical Contention of Political Theology","authors":"L. Carneiro","doi":"10.1515/opth-2022-0228","DOIUrl":"https://doi.org/10.1515/opth-2022-0228","url":null,"abstract":"Abstract The question of the exact role of theology in Schmitt’s political theology remains undecided. Several authors have raised this question and distinct answers have been given. In order to reach an accurate representation of the political–theological dimension in Schmitt’s work, I will attempt an interpretation which takes into account not only Schmitt’s more widely known theses, but also the perceived esoteric and unsaid aspects of his work. Against Heinrich Meier’s prominent thesis, in his The Lesson of Carl Schmitt, of the strict theological nature of political theology, my thesis is that Schmitt gives precedence to the political over theology and that political theology is a theology and metaphysics of the political. Starting from Peterson’s theological objections, centered on Trinitarian dogma and eschatology, I will reconstruct the trail of political theology throughout Schmitt’s work in view of its epitome in the notion of a Trinitarian stasiology and in the figure of the katechon. It is the connection between these two themes which defines Schmitt’s positive and polemical political theology, which can be designated as a katechontic and metastatic political theology. The katechon itself will be defined as the metapolitical and transcendental condition of possibility of the political. The Nomos of the Earth will also be a necessary reference point for the correct understanding of the connection between theology and politics, given the theme of “detheologization,” as well as Schmitt’s lifelong engagement with the problem of the state in the work of Thomas Hobbes.","PeriodicalId":42436,"journal":{"name":"Open Theology","volume":"9 1","pages":""},"PeriodicalIF":0.5,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41883188","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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