The real scope of the project emerges when its intellectual polemical core is revealed. The book— a fruit of the shared interests of its authors in philology and political theology– is an attempt to mobilize philology in order to unearth the ground of political theology.
The Prophet Jeremiah announced a gift that refers not only to the repopulating of the land after the exile, but also speaks about the renewal of hearts, a covenantal gift rooted in God that would renew the people of God at all levels of society.
Once you see the penis-centric phrase “the uncircumcised”— some version of it appears in many, if not most of the ancient texts in the corpora mentioned in the book— it’s hard not to notice that, however empty a signifier goy may be, it still signifies something about the male body.
Situated on this eschatological middle ground, political theology must reckon with how we live in a time when the kingdom of God is present, creating moments of transformation and rupture…To speak truthfully, political theology must also speak to the quotidian joys and everyday struggles that make up the ordinary time of our lives.
Our societies are built upon the oppression of the poor and marginalised and yet, unless we remove ourselves entirely from the web of cords, laws, taxes, products, and biological needs inherent in twenty-first century life, we are forced to participate in the oppression of others, and the destruction of our habitats. We see, we know that the world is on the brink, yet we cannot escape. Facing such a reality, Jeremiah offers us a way forward: we lament, we express our rage, we retain hope by continuing to call for change, and through it all we never allow ourselves to be numbed or silenced by the enormity of it all.
Bretherton’s robust yet flexible understanding of democracy and politics offers the promise of engaging diverse others in constructing the common good for all, with particular care for the destiny of the poor and vulnerable…[but] I need to hear Bretherton witness to how the process of decentering the canon became foundational for building a Christian political theology.
…I see my list on political theology functioning like Wittgenstein’s ladder metaphor in his Tractatus. Once graduate students read and grasp these important texts, they should “throw away the ladder”, so to speak, and deconstruct all they have learned about political theology to illuminate contemporary problems on their own. Once they reach the top, they can throw away the ladder.