xbn .

Category: Critical Theory for Political Theology 2.0

What tools from critical theory are useful for scholarship in political theology, or more generally for thinking in novel ways about the connections between religion and politics? While political theology is increasingly understood as an interdisciplinary field, bringing together scholars of religious traditions and scholars from across the humanities theorizing the connections between religious, political, and secular ideas and practices, the reservoir of contemporary theory and philosophy from which the field draws has often remained relatively narrow, centered on European men such as Giorgio Agamben, Alain Badiou, and Jacques Derrida – with Carl Schmitt looming in the background.

We started this project with a few names in mind – Achille Mbembe, Adriana Cavarero, Enrique Dussel, Byung-Chul Han, and Julia Kristeva, among others. We put out an open call for essays that would introduce these figures and would point to ways that their work can contribute to conversations in political theology. We were enormously pleased with the enthusiasm and creativity colleagues brought to this project, volunteering to write essays about other important figures and making connections that open up new avenues for research. Contributors range from graduate students to senior faculty members, from secular to ordained clergy, from scholars of literature to political theory to religious studies to theology – reflecting the rich diversity of the Political Theology Network. Collectively, these essays offer a foretaste of where the field of political theology is heading in the decades ahead.

While these essays are focused on political theology, we think that they can be read as resources for broader conversations about theory in the study of religion. Indeed, even scholars with no particular interest in religion will find these brief introductions, complete with annotated bibliographies, helpful guides to entering into the thought of these important figures.

We realize important figures are still missing from this project. We see this project as a living archive, and we welcome proposals for new essays (they can be sent to Alex Dubliet at [email protected] and Vincent Lloyd at [email protected]). We also realize that there are plenty of important theoretical topics and tools that go overlooked by organizing this project around theorists. Indeed, we anticipate a sequel that will focus not on theorists but on key terms that are important for political theology, with particular attention to terms circulating in Black, Indigenous, and feminist studies.

Essays will appear at a rate 1-2 a week over the next few months. After all the essays appear, we will reflect on what the collection as a whole teaches us about the state of the field and its future. We are confident that, in their conceptual diversity, the essays will demonstrate the irreducible importance of theoretical work for any serious understanding of political theology. By helping us focus our attention and questions in novel ways, the theoretical approaches introduced by the essays that follow will help sharpen political theology’s critical edge in its struggle against the injustices of the world.

Why White Christian Nationalists Hate Jesus

Trump’s charisma and meteoric rise in politics is merely the culmination of White evangelicals’ search for a hero that would kick the asses of liberals and the nation’s external enemies.

Promethean Speculations

The human being, Günther Anders proposes, is a creature distinguished by its lack of a fixed place or definite purpose in the order of creation. Before being “in the world,” the human finds itself added on to it: superfluous, obsolete, excluded.

Theology While Blind

Since I write from an African Pentecostal theological perspective, I must ask: In what ways can a theology of blindness enable us to rethink the Spirit and Christ within postcolonial imperialism so they are not immediately reduced to spectacle?

Complexity, Indigeneity, Empire: A Response

The deeply politico-theological questions of shame as an act, guilt as an affect, and redemption as an aspiration remain, to my mind, under-examined in genealogies of modern political ideas, especially regarding the narration and critique of imperial history.

Charisma and the Prophetic

Prophets certainly tend to be charismatic, which suggests that charisma can potentially serve as an index of ethical leadership, but prophets aren’t always charismatic, at least not in an obvious way.

On the Asynchronicity of Günther Anders

How can history be understood in terms of its possible end? Anna Pollman reads Obsolescence of the Human as a “historically supraliminal” book.

Dazzling Complicity

Like Narcissus who died through being consumed by self-obsession, postcolonial critique is dazzled by the perverse logic of colonial value despite wanting to separate from it.

Doctrine of Discovery, Then and Now

European thinkers in early modernity, John Locke chief among them, looked to Europe’s encounter with Indigenous peoples and pored over the developing body of “native information” to lay the foundation of a political order not derived from Scripture or Church Authority but from presumptively secular natural rights and reason of “the people.”  

Biophilic and Necrophilic Charisma

To gain power, some leaders buttress their narratives with their institutional credentials, while others rely on intangible but often more powerful authority: the authority of charisma.

Missionizing Utopia

The catholicity of dreams makes them powerful but politically ambivalent. In my mind, the dreams of utopian Christianity are no different.

Technological Totalitarianism

For Anders, the problem is not that humans have created a world of artifice. Rather, the problem is that in the modern technological environment we make products that are not measured on the basis of human needs but dramatically exceed them.

Dazzling Despair

Joseph Tonda centres his study on African societies and their diasporic communities to describe a global tortured, torturing human state from which there appears to be no escape. His metanarrative establishes that we are all entangled as victims.