The Violence of Poverty: Theology and Activism in an “Age of Austerity”

ABSTRACT

Faith groups are in the front line of the struggle to defeat poverty in breadline Britain. Given their roots in local communities Churches and Christian NGOs are well-placed to challenge economic policies that have resulted in the spiraling of food poverty, homelessness, personal debt and child poverty. By framing poverty as a political choice, a form of structural violence and systemic sin this paper brings peace studies and political theology into a constructive dialogue. In the face of ongoing “austerity” the paper demonstrates that poverty represents a clear and present danger to the social fabric of the UK and argues that only a re-imagined interdisciplinary theology of liberation can provide academics and activists with the tools needed to defeat systemic poverty and the cultural violence upon which it rests.     

Between Ecclesiology and Ontology: A Response to Chris Allen on British Food Banks

The sociologist and theologian Chris Allen develops aspects of both Liberation and Postliberal theologies to launch a critique of the two dominant contemporary Christian responses to British food insecurity: food charity and food justice campaigning. Allen maps an alternative approach: a land activist Church that draws on its own historical counter-cultural practices and takes an oppositional stance to the contemporary state and market nexus. Drawing on the work of the Italian philosopher and political theorist Roberto Esposito, this essay argues that Allen's goals could be more fully realized by investigating with greater nuance Christian ontology, ecclesiology and the role of the state. Turning again to Allen's sources in this essay, the variety and potential of foodbank volunteering along with the legitimacy of food justice campaigns are critically reintegrated into a more radical project, a project which includes but is not limited to the sphere of the ecclesia.     

Living the Theologico-Political Problem: Leo Strauss on the Common Ground of Philosophy and Theology

Leo Strauss argues that the “theologico-political” problem arose from the competing claims of rationalist philosophy and theology. Although he urges others to take sides in this debate, most theorists see it as insoluble, since it is rooted in competing traditions and different, non-demonstrable, epistemic principles. Strauss, however, argues that there is a common ground capable of sustaining a contest between the two: their appeal to the pre-philosophic understanding of justice as moral virtue. The contest between the Bible and Socratic-Platonic philosophy centers on which of the two better understands what justice is, what completes it, and in what respect it is good. Strauss enables us to see why Plato’s Socratic dialogues became indispensable models for classical and medieval philosophers who sought to meet the challenge of theology on the vital common ground of philosophy and theology.     

A Popular Public Theology

Abstract

The article begins by exploring what is meant by a popular public theology drawing on the work of the missiologist Werner Ustorf. A popular public theology refers to the informal and unofficial theological speech of society, distinct from the more formal theology of the Church and academy. Such popular public theology is found in contemporary culture, albeit often in diffuse and incoherent form. It is then argued that a popular public theology has an inbuilt relevance to the concerns of society, avoids problems associated with public theologians needing to be fluent in more than one academic discourse, and is not in danger of being reliant on the social sciences. Finally, it is suggested that by discussing the implications of cultural theological statements, public theologians are able to contribute critically to social and political debates.     

Metaphysics,Metaphor and Multiplicity: A Postmodern Womanist Theology for Today's Thorniest Religious Issues

This article offers the story of Nobel Peace Prize winner Wangari Maathai as a starting point for investigating pressing issues in twenty-first century liberation theologies. Maathai’s story reveals that liberation theologies must still wrestle with the complexity of ongoing oppression and its maldistributed suffering, and a spirituality that is multiply religious. The argument begins by addressing William R. Jones’ challenge to early black theologies with the proposal of a postmodern womanist theology. The author also suggests embracing W.E.B. DuBois’ understanding of double consciousness as a metaphor for discussing religious pluralism that straddles religious categorization. Drawing from the resources of black and womanist theologies, postmodern process metaphysics and black studies, this article offers a framework to understand oppression, human agency, divine justice, and the constructive possibility of narratives and language that allows us to understand and articulate creative ways of speaking about religious pluralism and theorizing liberation theologies outside Christian paradigms.     

Oliver O'Donovan's Critique of Autonomy

Abstract

More than any other contemporary theologian, Oliver O'Donovan has revived political theology as a field of enquiry. Yet O'Donovan has been consistent in his critique of the modern idea of autonomy, judging it to be at odds with the more communitarian idea of covenanted community found in the Hebrew Bible/Old Testament. He contrasts this modern idea, and its political implications, with the older biblical idea, also adding some basic points from Aristotle's idea of the polis. But unlike many contemporary communitarians, O'Donovan is also able to incorporate the idea of human rights into his political theology. He sees this supposedly modern idea having fuller precedence in the biblical idea of mishpat ("justice"), which he takes to be God's primordial claim on His covenanted community, a claim that sufficiently grounds both individual rights and communal rights and which enables them to function together. However, O'Donovan draws the line when it comes to the modern social contract theory, arguing that it is at odds with biblical teaching that the primary responsibility of rulers is to divine law. While agreeing with O'Donovan's rejection of autonomy and his acceptance of human rights, this paper argues against O'Donovan's theological rejection of social contract theory. Instead, it argues that a social contract is consistent with the doctrine of the covenant; indeed that the very possibility of the social contract is best explained by the doctrine of the covenant, and that this acceptance of the social contract serves the best political interests of covenanted communities (like the Jewish People and the Christian Church) in an otherwise secular world.     

拜占庭文明——独特的历史文明模式

本文探讨研究拜占庭文明的方法,分析拜占庭东正教和拜占庭神学的特点及其对社会发展的影响。通过对拜占庭文明与中世纪西欧文明的比较,说明拜占庭文明的独特性以及拜占庭文明在中世纪基督教世界历史发展中的地位。     

From Where Does the Red Tory Speak? Phillip Blond,Theology and Public Discourse

Abstract

This article examines the role of theology in the public discourse of Phillip Blond. For one whose professional and academic training has been in Christian theology, Blond appears surprisingly reluctant to declare the theological roots of his political convictions. It is possible that this is an entirely pragmatic strategy, concerned not to alienate a largely secular audience, although this may be self-defeating if critics suspect some kind of sleight of hand. Yet it also fails to identify the sources of the traditions and practices which will actually inform a renewed political and cultural economy of virtue. Blond's diffidence towards declaring his theological stance contrasts with other traditions such as public theology, which argues that coherent and convincing Christian speech in public must always be prepared to put itself to the test of public scrutiny. Such transparency and accountability implies a respect for, but not necessarily a capitulation to, the insights of secular reason.     

“The Lord Your God is God of Gods and Lord of Lords”: Is Monotheism a Political Problem in the Hebrew Bible?

Erik Peterson's famous monograph on “Monotheism as a Political Problem” argued that some pre-Cappadocian Christian theology was at risk of correlating too closely the universal rule of God and the apparently universal rule of Caesar. Peterson claimed that Cappadocian trinitarian theology and Augustinian eschatology ruled out such dangerous political-theological analogies for future Christian thought, thereby undermining the type of political theology that engaged Carl Schmitt. Peterson overlooked key resources for his argument, however, by neglecting the development of monotheism in the Hebrew Bible. Israelite religion, in fact, does not exhibit a correlation between monotheism and theological legitimation of political order, but the reverse. “Political theology” in the Hebrew Bible begins to fade precisely as a more transcendent and universal monotheism emerges in the biblical literature of the exilic and post-exilic periods. This implies that Peterson was mistaken to claim monotheism itself as the primary source of the political-theological problem he identifies.     

Repetition in the work of a Samoan Christian theologian: Or,what does it mean to speak of the Perfect Pig of God?

ABSTRACT

The Samoan Christian theologian Ama'amalele Tofaeono draws on diverse intellectual sources to articulate an ecological theology both distinctively Samoan and self-consciously Oceanic. I examine Tofaeono’s writings through the lens of recent work in linguistic anthropology on repetition and replication. By paying close attention to the ways texts and their original contexts, authorship, and intentions can be brought forward into new contexts, such anthropological work offers a useful perspective on Tofaeono’s theological arguments about creation and salvation. Tofaeono frames creation and salvation as actions that are necessarily ongoing—matters of repetition rather than rupture, a kind of continuity that depends not on fundamental durability but on repeated reengagement. An appreciation of Tofaeono’s articulation of time and repetition can in turn illuminate the anthropological study of social transformation and help develop productive interdisciplinary dialogue between anthropology and theology.     

Ignatian Spirituality,Political Effectiveness,and Spiritual Discernment: Dean Brackley's Account of Liberation Theology

Dean Brackley offers a helpful, yet underutilized, way to understand liberation theology, namely as a politically and more than politically effective practice of spiritual discernment: a way of life in which one contemplatively and actively distinguishes the true divine liberator from false idols of death. Like several other Jesuit Catholic liberation theologians, Brackley draws on Ignatius's Spiritual Exercises – but he does so more persuasively, thoroughly, and accessibly. While some critics question whether liberation theology is too political, as if it reduced the human relationship with God down to worldly criteria of effectiveness, and others question whether it is too theological, as if its Christian faith commitments necessarily obstructed its practical aims, Brackley provides a promising way forward by turning to spirituality. His method of spiritual discernment not only overcomes political reductionism; it also supports an effective praxis of liberation by transforming self and community through an immersive meditation on Christ.     

James Naughtie,The Accidental American: Tony Blair and the Presidency

Abstract

The terms "justice" and "necessity" are often employed in discussions of war. The just war tradition seeks to delineate when wars are and are not just; other theologians who do not find this approach helpful may nevertheless resort to the logic of necessity. Although unjust, some wars may still be deemed necessary. Barth employs both the language and logic of justice and necessity in his approach to war. The purpose of this paper is to address Barth's exposition of war in relation to his approach to divine justice and the necessity of Christian affliction. It does not attempt to make any large claims about the just war tradition or other approaches to war. Rather, it is intended to be an immanent critique of Barth from Barth's own theology, showing that, although consistent with his view of church and state, Barth's theology of war is inconsistent with his view of both God's character as just and the external necessity of affliction to Christian witness.     

The Theology of Carl Schmitt's Political Theology

The theological turn in studies of Carl Schmitt is pronounced. This paper does not challenge this turn, but questions what theology means for Schmitt. Specifically, it challenges the assumption that Schmitt's political theology is grounded in divine revelation. By distinguishing between “theology in the sense of divine revelation” and “theology in the sense of epistemic faith,” it argues that Schmitt's political theology is epistemic in origin. Schmitt's political theology is not rooted in faith in divine revelation, but in the narrower notion that human cognition is, ultimately, rooted in faith not reason, revelation, or common sense.     

Liberation Theology and "Democratic Futures" (By way of Karl Barth and Friedrich Schleiermacher)

Abstract

To engage the question of democratic futures, this essay considers Christian liberation theologies. It pursues an interpretative, constructive, and political agenda. Interpretatively, it identifies parallels between the methods and claims of liberation theologians and two classical theologians: Friedrich Schleiermacher and Karl Barth. Constructively, it suggests ways in which liberationist thought might improve theology in its Schleiermacherian and Barthian modes. Politically, it proposes that liberation theology— a mode of reflection both continuous with and constructively critical of classical theological outlooks— be viewed as a vanguard discourse that could dynamize the project of radical democracy     

Plurality and Globalization: The Challenge of Economics to Social Theology

Abstract

The phenomenon of the global market economy, drawing as it does on ‘liberal’ concepts of plurality and the transcending of tradition, offers a serious challenge to social theology. Neither liberal nor communitarian (confessional) approaches are able to give adequate accounts of two fundamental economic problematics: scarcity and interrelatedness. Liberal approaches have tended to subordinate theological insights to secular narratives in ways which obscure distinctive contributions from the Christian tradition. Confessional approaches have not handled finitude or translatability between communities and traditions with sufficient subtlety. This article argues that an adequate social theology on the economy will bridge liberal and communitarian approaches in ways which are cognisant of the particularity of traditions yet open to encounter between them, and, drawing on MacIntyre, Shanks and Selby, among others, sketches the outlines of such a dialogic traditionalism.     

Responsibility Ethics and Postliberalism: Rereading H. Richard Niebuhr's The Meaning of Revelation

Abstract

Postliberals have hailed H. Richard Niebuhr's The Meaning of Revelation as a harbinger of narrative theology. A careful reading of Niebuhr's argument, however, suggests a theological ethic that is at once attentive to the narrative formation of agency and yet distinct from postliberalism because of its attention to the divine object of Christians' stories. Niebuhr's theocentrism yields a view of narrative as opened from the inside because it requires appropriation of what he calls "external" narratives in order to do justice to the sovereignty of God. The result is a theological ethic which is sharply critical of modern conceptions of agency and yet continually sifted by contemporary insights and experience.     

Responding not Believing: Political Theology and Post-Secular Societyzxht

Abstract

In the past decade social theorists and Continental philosophers have returned again to an engagement with Christianity and the legacy of Christian belief. This is framed in the context of a Europe seen in transition to a post-secular identity and, often implicitly, against what is seen as an encroaching Islamic presence within Europe. This move has often brought together Marxist, post-Marxist, and Catholic-legacy philosophers, together with philosophical Protestants in an attempt to recover what I term a political theology of response. Response, in opposition to belief, signals an alternative post-secular turn of attempted inclusion out of a perceived shared cultural legacy. This essay asks if, in such a cultural-philosophical turn, the alternative post-secular turn of a political theology of response signals that belief remains within the private sphere as we seek to engage in a public conversation of non-believing "response"?     

Speculative Realism and Public Theology: Explorations

Abstract

The paper argues that ideas emanating from the speculative realists can inform a new approach to public theology, one that is broadly consistent with Christian realism and opposed to that of radical orthodoxy. Linking the two disciplines through an exploration of the ethical consequences of speculative realism, it takes in particular the work of Latour, his concept of the "gathering," his distinction between matters of fact and matters of concern, and his questioning of the fact-value distinction, and through a lived example shows how the language of human and non-human offers a critique of reductionist approaches to the political.     

The Secularization of Providential Order: F. A. Hayek's Political-Economic Theology

In this article I argue that the concept of spontaneous order that underlies F. A. Hayek's political-economic thought is a secularized version of classical liberalism's understanding of order as providential. In Adam Ferguson's writings on history and social order, from which Hayek draws the notion of spontaneous order, the classical liberal paradigm reveals its intimate connection to providential theology. It is in three features of Ferguson's thought, namely his understanding of order, the politics of laissez-faire he dictates, and his providential optimism, that a providential theology reveals itself. Hayek's restatement of liberalism involves the secularization of this notion of order, which forces him both to ground his thought in a different ontology and to formulate a different politics. By contrasting Hayek's political economy to Ferguson's thought I trace the implications of this secularization. In the conclusion I contend that despite his secularizing gesture, Hayek does not succeed at emptying his understanding of order of all theological traces. Consequently, his notion of “spontaneous order” still carries a distinct theological charge, making it impossible for Hayekian political economy to countenance the destruction wrought by markets.     

William Temple: Christianity and the Life of Fellowship

Abstract

William Temple is best known for his contribution to the forging of a social consensus that resulted in the foundation of the post-war British welfare state following his untimely death in 1944 after only two years as Archbishop of Canterbury. Widely regarded as the most theologically gifted holder of that office since Anselm, his pioneering contribution to the elucidation of a methodology for Christian social ethics which emphasized the role of ‘Principles’ that should inform Christian social action and reflection reinvigorated the Church of his generation in the task of bringing to bear the Christian message on social problems. What is less well appreciated is how he was not only the spokesperson for the most advanced Christian witness in the inter-war years, but that he also provided a basis for Christian ethics that brought together the strengths of the Anglican incarnational theology stemming from F. D. Maurice with the British tradition of philosophical social idealism. Often moving from the circumference to the centre, he sought to relate philosophical questions and insights to the richness of the revelation of God in the person of Jesus Christ. He was as at home in this task as he was in leading a mission on a Blackpool beach and the British public loved him for it. He was, as Winston Churchill said at the time of his elevation to Canterbury, "the half-crown article in a penny bazaar."