Book Reviews

Abstract

I begin with an attempt to discern the contours of the "debate" contained in the edited volume Theology and the Political: The New Debate. While the Radical Orthodox contributors are eager to critique those outside the fold, only two authors seem to talk back to them: Kenneth Surin and Mary-Jane Rubenstein. I agree with Surin's rejection of ontological hierarchy and Rubenstein's recommendation of Nancy's notion of "being-with," and I use their arguments to critique Radical Orthodoxy's ontology and their simplistic approach to "secular" authors, respectively. Insofar as one must discuss ontology in relation to theology and the political, I propose that we must actually develop a new ontology rather than simply reassert some version of the Thomistic synthesis. Finally, I fault the relative lack of reference to actual political practice, and above all the complete absence of Latin American liberation theology, in a volume ostensibly discussing "theology and the political."     

Was Photios an Anti‐Latin?: Heresy and Liturgical Variation in the Encyclical to the Eastern Patriarchs

In discussing Epistle 2, most of the attention has been focused on the discussion of the filioque, to the exclusion of Photios’ other liturgical and ecclesiastical comments. While the filioque arguments are now widely seen as an interpolation into the text (though whether by the hand of Photios or another author can be debated), these additional comments are largely glossed over. However, the liturgical comments in Photios’ Ep. 2 are indeed a central point of contention for the Patriarch himself, rather than a scribe or secondary author. Photios’ antagonism towards Latin liturgy is part of a broader cultural conflict between the two halves of medieval Christendom. For Photios, as well as his predecessors and successors, Orthodoxy was increasingly defined as not only a theological issue, but an issue of praxis, and the presence of innovative liturgical practices was indicative of a perverted theology. These sorts of differences would have been especially notable for Greek missionaries to the Bulgars who lived and worked beside, and in opposition to, Latin missionaries in a competition for ecclesiastical hegemony. Ultimately, Photios’ writings against the liturgical practices of the Latins were of considerably greater importance to his contemporaries than the filioque was to his successors, and the implications of Photios’ theology, given his enduring importance to Orthodox Christianity, have the potential to create new flashpoints in contemporary discussions between Orthodox and Western Christians.     

Calvin and the Two Bodies of Christ: Fiction and Power in Dogmatic Theology

This article re-examines the slow rhetorical quality of Jean Calvin’s political theology by drawing attention to the literary dimensions of Calvin’s theological writing. In conversation with recent work on political theology and Ernst Kantorowicz’s The King’s Two Bodies (Princeton, NJ: Princeton University Press, 1985), I show how Calvin relies on a participatory grammar and a fictive rendering of the incarnation to theorize the relationship between the concrete body of Christ and the corporate “body” of the church. I argue that this recovers theological resources for maintaining a critical distance between words and things that resists absolutist incarnations of political theology. Foregrounding the role of fiction in constituting dogmatic theological arguments aids in distinguishing the role of theological analogies from mythical foundations. By better attending to the literary dimensions of dogmatic theological writings, it may be possible to further complicate and recast the relationship between theological categories and modern political thought.     

Muslim Political Theology Before and After Empire: Shāh Muḥammad Ismāʿīl’s Station of Leadership (Manṣab-i Imāmat)*

ABSTRACT

This essay examines an important yet hitherto unexplored early-nineteenth century Indo-Persian work of Muslim political theology Station of Leadership (Man?ab-i Imāmat; also known as Darājāt-i Imāmat), written by the towering and contentious Sunnī thinker and political theorist from Delhi Shāh Mu?ammad Ismā?īl (d. 1831). In this hugely critical though lesser known of Ismā?īl’s texts, he sought to detail a theory and framework of ideal forms of Muslim political orders and leaders. Man?ab-i Imāmat presents a fascinating example of a text of Muslim political theology composed during a moment marked by a crisis of sovereignty as South Asia gradually yet decisively transitioned from Mughal to British rule. In this essay, through a close reading of Man?ab-i Imāmat, I aim to bring into view a vision of Muslim political thought and understanding of sovereignty that exceed and subvert the modern privileging of a territorial conception of the nation-state as the centerpiece of politics. I show that while tethered to an imperial Muslim political theology that assumed Islam’s superiority over and subsumption of other religious identities and traditions, sovereign power for Ismā?īl indexed not territorial sovereignty but the maintenance of Muslim markers of distinction in the public performance of everyday religious life.     

Editorial: Social Spirituality: Monastic Cell or Hectic Street?

Abstract

What makes theology political? Is it the social location of the author, the sources drawn upon, or the content of the argument? Each of these three possibilities is theologically significant, but a little reflection proves none of them decisive in claiming the adjective ‘political’ for a theology. The ‘material production’ of theological works cannot, by itself, render one theology political and another apolitical; for all theological works share a similar ‘social location’ given the similar socio-economic reality of publishing. Whether or not theology is political, or adequately political, cannot finally be determined by material production, the authors' social location or the content of the argument per se. Such forms of apodictic reasoning cannot distinguish apolitical from political theology. It can only be a function of practical reasoning. It alone can advance the current stalemate among persons that theology should be characterized as ‘church’, ‘confessional’, ‘sectarian’, ‘liberatory’, ‘political’ or ‘public’. I argue that the best we can do to adjudicate these differences is to engage in, as Charles Taylor has so aptly put it, practical ad hominem arguments.     

Russian Nationalist Orthodox Theology: A New Trend in the Political Life of Russia

Abstract

Presently nationalist circles seem to promulgate a synthesis of Russian Orthodox Christianity with Marxism and ultra-patriotism. Russian nationalist Orthodox theology teaches that Jesus Christ was Russian or Slavic; it leans toward violence and is apt to quickly change the target oppressor who is broadly defined as anyone who is non-Russian or non-Orthodox. Russian nationalist Orthodox theology may be used at the Presidential Elections 2008 to boost an ultra-nationalist candidate.     

Ideology and the ‘Liberation of Theology’: The Role of Critique in Juan Luis Segundo and Slavoj Žižek

The turn to religion within critical theory has brought the critique of ideology back into theological view. This essay examines the relation of theology to ideology in the liberation theology of Juan Luis Segundo. Segundo's key contribution is his use of the concept of ideology as an efficacious force in theological work in service to poor communities. I argue that the critical and political force of Segundo's theology is dulled by this neutral use of ideology critique. This may be ameliorated by consulting Slavoj ?i?ek's negative use of Christianity as ideology critique. Without endorsing ?i?ek over Segundo, I propose that ?i?ek's critical use of political theology can help liberation theology reengage the role of negativity and critique in the immanent relation of theory and praxis.     

‘Global Capitalism’ vs ‘End of Socialism’: Crux Theologica? Engaging Liberation Theology and Theological Postliberalism

Abstract

This article offers a critical assessment of two political theologies: liberation theology and theological postliberalism, as represented by the writings of Gustavo Gutiérrez and John Milbank. Paying particular attention to the concepts of society and Church, a partial defence of liberation theology is offered in tandem with a critical affirmation of some aspects of postliberal political theology. The discussion is then contextualized historically in relation to the ‘victory’ of global capitalism and the ‘end’ of socialism. I conclude that the renewal of political theology in the twenty-first century will aim to overcome the ironic crux theologica of this article's title.     

Obeying,Believing and Rebelling

Abstract

This article offers a decisive alternative to a growing consensus within public theology that political liberalism represents the pro-Pelagian, atomistic and un-ecclesial face of modernity. Through a careful reappraisal of the sceptical theology of Michel de Montaigne I claim that contemporary Christian advocates of liberalism can develop a deeply Augustinian counter-account which has the ability to reconcile notions of individual autonomy and conscience with a strong sense of ecclesial authority. At the centre of this innovative settlement, I point to the value of Montaigne’s theological anthropology, which, in its sensitivity to human fragility and sin, offers a rich validation of pluralistic and tolerant societies by contesting absolutist claims to both knowledge and power. In framing political liberalism in these explicitly theological terms, such an account comes into sharp confrontation with the movement known as Radical Orthodoxy, which has defined the liberal tradition as intrinsically anathema to an authentically Christian understanding of politics. In contrast, this article claims that political liberalism, far from being automatically antagonistic to Christian theological commitments, can be justified by them.     

Law,Principle, and the Theologico-Political History of Sovereignty

Abstract

This article takes it cue from the debate between Carl Schmitt and Erik Peterson regarding the possibility of political theology within Christianity, and in response, offers a conceptual-historical portrait of sovereignty and its juridical dimensions. Beginning with the introduction of Roman law into the medieval Church, the article traces the logic of “legal principle” as the basis of sovereign decision and how the form of legal distinctions adopted into canon law translate the Romanitas of law into the theory of papal sovereignty. By the Romanitas of law, that is to say the principle of sovereignty in law. The article then seeks to describe the conceptual translations of Roman politics and Stoic metaphysics into theological form and the logic of this translation into medieval natural law. The article concludes by evaluating how the civic theology of Rome is conceptually inherited by the politics and legal framework of sovereignty and returns to Peterson’s critique of Schmitt, arguing that political theology can be understood as a dynamic where politics is theologized, assuming that in the history of religion, theology and politics are never fully distinct to begin with.     

Political Theology,Religious Diversity and the Nature of Democratic Citizenship

ABSTRACT

Driving this essay is a question central to political theology; that is, how can I keep faith with my distinctive commitments while also forming a common life with neighbors who have a different vision of life to me? My response has four parts. First, I develop a normative definition of politics within which to situate an account of citizenship and the political implications of deep religious plurality in a shared polity. Second, I examine how citizenship is not just a legal status that entails certain rights and duties, but also denotes an identity, a performance of politics, and a shared rationality. Third, I identify the dominant ways in which citizenship is understood in the contemporary context, namely, through either a nationalist or cosmopolitan framework, contrasting these with a consociational conception of citizenship. And lastly, I lay out how a consociational framework provides a more generative basis for conceptualizing religious diversity.     

God’s Sovereign Word

Abstract

Much political theory is funded by a purportedly “theological” notion of sovereignty. This essay re-reads and thereby deconstructs such a view. The argument presented herein is that certain political theorists—notably Schmitt, Bodin, and Hobbes—uncritically appropriate a “theological” notion of sovereignty as an analogy for political sovereignty. Engaging the work of Karl Barth, this essay undercuts such analogizing tendencies, contending that the “theological” superstructure on which so-called political theology is constructed is not theological but anthropological. Barth’s reconfiguration of theology, grounded not on natural law or reason, but on God’s self-revelation of Godself in Jesus Christ, offers a very different terminus a quem for political theology.     

On Political Theology: The Hidden Dialogue between C. Schmitt and Ernst H. Kantorowicz in The King's Two Bodies

In recent years, Ernst H. Kantorowicz's work The King's Two Bodies (1957) has been the object of both historical and philosophical research. Kantorowicz decided to subtitle his book ‘A Study in Medieval Political Theology’, but few scholars have actually recognised his work as research in ‘political theology’. The aim of this article, then, is to uncover the sense(s) in which his book might be considered a work of ‘political theology’, especially in the sense coined by Carl Schmitt in 1922. Such a discussion ultimately aims to contribute to the foundation of political-theology research, a subject that has been widespread among European intellectuals in the twentieth century and which continues to be a focus of interest. This article argues that Kantorowicz's book can be interpreted as a practice of—and also an enriching addition to—Schmitt's thesis on political theology, even if it does not mention Schmitt's name. Such a conclusion is only possible by accepting that there was a heated dialogue between Kantorowicz and Schmitt through Erik Peterson's work. The article further discusses its approach with other scholars that, even though they are based on similar hypotheses, make different conclusions.     

McGuggenisation? National identity and globalisation in the Basque country

This paper examines recent debates about the globalisation of cities and regions through a discussion of the recent opening of a Guggenheim Foundation art gallery in Bilbao. Through an analysis of the political context surrounding the project, I aim to explore the role of cities as crucibles for the negotiation of globalisation, and in particular how this relates to national identity.In the paper I set out several layered narratives which try to capture the significance of this event for Basque political identity. After discussing issues of globalisation, political strategy and European territorial restructuring, I explore the following: first, the process of ‘McGuggenisation’ and its consonance with ideas of global cultural imperialism; second, the ‘indigenisation’ of the Guggenheim by the Basque political elite, a strategic engagement with globalisation; third, the contestation of the museum by particularist radicalism.In summary, the Guggenheim event is seen as a collision between Basque extremism, modernising ‘bourgeois regionalism’, and the interests of a museum poised to become a global art corporation, providing a context for examining theories of globalisation in the European city.     

Leopards and Invisible Calculators: Violent Incorporation,Political Theology,and Kafka’s “Leopards in the Temple”

ABSTRACT

This essay reads Kafka’s aphorism “The Leopards in the Temple” together with some of the concerns of political theology to think about visibility and agency, the sacred and the profane, the violence of incorporation, and the field of political theology itself. Methodologically, it brings literary studies and political theology into richer engagement without consuming one into the other, either as mere illustration or as gloss. The condensed power of Kafka’s aphorism draws us right into the midst of questions about the dangers of consumption and incorporation, as well as the possibilities for meaningful interaction between these fields of study.     

On the Tragedy of the Modern Condition: The ‘Theologico-Political Problem’ in Carl Schmitt,Leo Strauss,and Hannah Arendt

This article addresses Eric L. Santner’s claim that “there is more political theology in everyday life than we might have ever thought” by analyzing the “theologico-political problem” in the work of three prominent twentieth-century political thinkers—Carl Schmitt, Leo Strauss, and Hannah Arendt. Schmitt, Strauss, and Arendt share a preoccupation with the crisis of modern political liberalism and confront the theologico-political problem in a similar spirit: although their responses differ dramatically, their individual accounts dwell on the absence of incontestable principles in modern society that can justify life-in-common and the persistence of the political order. Their writings thus engage with the question of the place of “the absolute” in the political realm. In particular, Arendt’s indirect approach to the theologico-political problem is crucial to understanding the radicality of a political world in which traditional certainties can no longer be re-established. The theoretical trajectory I present suggests that the dispersion of political theology in everyday life has a specific corollary: modern politics operates within the tragic and paradoxical nature of its unstable and common origins that cannot be incorporated in exceptionalist versions of the body politic.     

Mourning the Un-mournable? Political Theology Between Refugees and Religion

Since the arrival, or the attempted arrival, of millions of refugees in Europe, the performances of the Center for Political Beauty – a Berlin-based collective of artists and activists – have had a huge impact on public and political debates about Germany's migration policies. In this paper, I analyze the performance “The Dead Are Coming” in which the artists buried refugees who drowned in their attempt to enter the European Union. Drawing on Judith Butler's political philosophy of performativity, I assess “The Dead Are Coming” as a “doing” rather than a “describing” of dignity. I argue that the integration of God into the practices of mourning enables both the activists and the audience to resist the differential distribution of dignity in Europe's migration policy. Ultimately, I advocate a re-thinking of political theology in which art learns from theology and theology learns from art in order to promote dignity under de-dignifying conditions.     

The political geographies of religious sites in Moscow’s neighborhoods

Abstract

This paper addresses the spatial politics of Russia’s increased religiosity in Moscow. It analyzes the rights of minority Muslim communities within the context of increased political support for expressions of Russian Orthodoxy in Moscow’s public space. Moscow’s Russian Orthodox and Muslim religious leaders claim that their communities have a lack of religious infrastructure, with one church per 35,000 residents and one mosque per three million residents, respectively. The Russian Orthodox Church has been more successful than Muslim organizations at expanding their presence in Moscow’s neighborhoods. Drawing on ethnographic fieldwork, religious spaces are examined as sites of dissent as well as participatory, active citizenship at three different sites in Moscow. Protests over Russian Orthodox Church construction in one neighborhood are contrasted with the protests over mosque construction in two neighborhoods. This paper provides insights into how civil society and religious groups have increased their public presence in Moscow and shows the unequal access that different groups have to public space in that city.     

Aboriginal reconciliation as religious politics: Secularisation in Australia

The characterisation of the Australian polity as a strikingly ‘secular’ polity is in certain respects misleading. Australian political debate continues to be marked by a religious element. For example, the language of Aboriginal ‘reconciliation’ had several distinctly Christian resonances and ambiguities, including the difficult relation of justice and forgiveness. This paper considers the Aboriginal reconciliation process in the light of three different ideas of secularism: secularism as a doctrine of the two ends of humanity; secularisation as disenchantment or rationalisation; and secularisation as the transposition of theology into a mundane or earthly idiom.