Hegel's philosophy of religion contains an implicit political theology. When viewed in connection with his wider work on subjectivity, history and politics, this political theology is a resource for apocalyptic thinking. In a world of climate change, inequality, oppressive gender roles and racism, Hegel can be used to theorise the hope found in the end of that world. Histories of apocalyptic thinking draw a line connecting the medieval prophet Joachim of Fiore and Marx. This line passes through Hegel, who transforms the relationship between philosophy and theology by philosophically employing theological concepts to critique the world. Jacob Taubes provides an example of this Hegelian political theology, weaving Christianity, Judaism and philosophy to develop an apocalypticism that is not invested in the world. Taubes awaits the end of the world knowing that apocalyptic destruction is also a form of creation. Catherine Malabou discusses this relationship between destruction and creation in terms of plasticity. Using plasticity to reformulate apocalypticism allows for a form of apocalyptic thinking that is immanent and materialist. Together Hegel, Taubes and Malabou provide the resources for thinking about why the world should end. The resulting apocalyptic pessimism is not passive, but requires an active refusal of the world.
In this work, Spaulding adds a needed voice in this conversation. By neither fully endorsing nor fully rejecting the new approach to Paul, Spaulding argues that Paul’s message is both materialist and faithful to the Christian tradition.
Finalist for the 2017 Foreword INDIES Book of the Year Award in the Religion category In this series of essays, Thomas J. J. Altizer explores the Christian epic as the site of modern revolutionary apocalyptic reenactments and renewals of ...
In this volume, some of the major thinkers about the interpretation of politics and religion— including Eric Voegelin, Leo Strauss, and Carl Schmitt— are scrutinized by some of today's most qualified scholars, all of whom are thoroughly ...
606 As we have seen, it is precisely this kind of self-criticism that Milbank's vision simply cannot countenance, and, indeed, ... this relentless refocusing of our vision on the suffering of the outcast, the oppressed, the voiceless, ...
... anti - apocalypse . Double - Edged S / Word Both the liberation neo - apocalypse and the feminist anti - apocalypse remain pure , hotly mimicking the warrior hierarchy of the domina- tion to be resisted or , in the feminist case ...
The book concludes with suggestions for fruitful conversation with recent work in apocalyptic theology.
Here it is worth highlighting that sacramentum (oath), especially among civilians, was the alternative to bellum (war) because ... What we find instead is that the Apocalypse's liturgical discourse can be understood through alternative ...
In this wide-ranging collection of essays Ronald E. Osborn explores the politically subversive and nonviolent anarchist dimensions of Christian discipleship in response to dilemmas of power, suffering, and war.
... apocalyptic—how and why an apocalypse does often narrate. 18. Eagleton, Hope without Optimism, 37–38. 19. Collins, Apocalypse, Prophecy, and Pseudepigraphy, 34. See also 37. 20. Collins, Apocalypse, Prophecy, and Pseudepigraphy, 323. 21 ...
Introduction On January 8, 1918, ten months before the end of World War I, President Woodrow Wilson made an eschatological promise to Americans and the world. This war would be the “final and culminating war for human liberty.