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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.

Daniel Bensaïd’s Joan of Arc

By revisiting the myth of Joan of Arc, Daniel Bensaïd endows his political militancy with a potential theological scope: that of a de-phallicized thinking of the divine.

Bensaïd’s Melancholy Theo-Politics

Inspiration comes from previously off-limits traditions, just as emotions once dismissed as despairing gain untold potentials: this is the turn from leftist melancholy to melancholy politics.

Messianism of Disappointment: Daniel Bensaïd and Jewish Left

Daniel Bensaïd reinterprets Marxism as a Jewish messianism of “patient impatience,” in which political defeat, exile, and even anti-Semitism become the paradoxical sites from which a non-statist, heretical, and universalist revolutionary agency can re-emerge.

Between Two Theologies: Bensaïd’s Sovereignty

Bensaïd critiques political theology while defending Derridean sovereignty—itself theological—and the distance between the two theologies is short.

Why the Obsession?

“Neither of us would be allowed to do our jobs had we adhered to our practice of wearing a veil.”

Memory, Obligation, and the Illiberal Jew

“Balthaser’s history is a helpful necessity. Without it the obligation has no shape, no lineage, no proof of its own non-marginality. But memory cannot be the ground of the obligation, only its occasion.”

Glissant on Religion: A Conversation

Reading Glissant is important because he not only asks us to think about political life in terms of public speech and activity, he also reminds us always to situate that politics within the landscape and the seascape.

Daniel Bensaïd and the Islamic Headscarf Controversy

As an indicator of national frustrations, the headscarf crystallizes the collective hysteria of a declining power that clings to its dreams and its extinct splendor.

Freedom of Religion, the American Way

I will explore the covenantal relationship between statehood and religion and its implications for freedom of religion for religious institutions unaffiliated with white Christian Nationalism.

On the Necessary Revolutionary Slowness

In an era of shrinking democratic space, Bensaïd’s prophetic pathos cuts through both quietism and theatrical revolt, demanding a radicalism patient enough to build and urgent enough to act.

The Montage of Privation: Islam and the Architecture of Sinicization in China

Islam in China is going through a period of architectural amputation called Sinicization. The result is a haunting landscape where dome-less and minaret-less mosques visualize deficiency as a definition of what it means to be Muslim in China today.