Augustines Apocalyptic Political Theology In The Evil Saeculum

Augustine’s Apocalyptic Political Theology in the Evil Saeculum investigates Augustine’s apocalyptic political theology under the premise that he perceived the saeculum, or this age, as evil. Augustine views the saeculum as wicked because of the activity of the devil and demons. For Augustine, the devil perverted our social life and politics by mediating the false collective memory of the created world, social life, and politics through media, such as various religio-cultural liturgies and literary works. In particular, the demons reinforced Roman citizens’ amor sui, amor laudis, and libido dominandi by employing pagan rituals and literature that mediated the collective memory of the imperial period, justifying the existence and expansion of the empire. As such, this book explores the socio-political implications of Augustine’s demonology.

There is little doubt about the fundamental importance of both Augustine of Hippo and Martin Luther for western theology and anthropology. Both continue to invite critical debate on a host of issues that persist in their contemporary relevance, such as questions about human identity and destiny. This engaging volume brings together a group of scholars pursuing new directions in Lutheran and Augustinian scholarship on these issues. The first section on ""Luther and the Apocalyptic"" highlights L...

Political theology as a normative discourse has been controversial not only for secular political philosophers who are especially suspicious of messianic claims but also for Jewish and Christian thinkers who differ widely on its meaning. These essays mount an argument for a “Messianic Political Theology” rooted in an interpretation of biblical (especially Pauline), Augustinian, and Radical Reformation readings of messianism as a thoroughly political and theological vision that gives rise to what the author calls “Diaspora Ethics.” In conversation also with Platonic, Jewish, and Continental thinkers, Kroeker argues for an exilic practice of political ethics in which the secular is built up theologically “from below” in the form of public service that flows from messianic political worship. Such a “weak messianic power” practiced by the messianic body inhabits an apocalyptic political economy in which the mystery of love and the mystery of evil are agonistically unveiled together in the power of the cross—not as an instrument of domination but in the form of the servant. This is not simply a matter of “pacifism” but of a messianic posture rooted in the renunciation of possessive desire that pertains to all aspects of everyday human life in the household (oikos), the academy, and the polis.

Offers a profound vision of the Christian epic as the site of the modern apocalyptic reenactment of the original apocalypse. In this series of essays, Thomas J. J. Altizer explores the Christian epic as the site of modern revolutionary apocalyptic reenactments and renewals of the original apocalypse enacted by Jesus Christ and primitive Christianity. Beginning with the pivotal seventeenth-century figures Milton and Spinoza, Altizer analyzes the apocalyptic visions of key figures of modernity, including Blake, Hegel, Kierkegaard, Nietzsche, and Joyce, often juxtaposing them to surprising and illuminating effect. These revolutionary moments stand in opposition to what Altizer calls the pathological modern counterrevolution that dominates the world today, which is an effect of a new postmodernity and of a progressive dissolution of historical consciousness. Through his analysis of modern apocalyptic moments and thinkers, this book becomes an elegant and accessible guide to Altizer’s own apocalyptic vision and his ultimate project of the total and comprehensive reconstruction of theology. “This is an indispensable work of closure coming from one of contemporary theology’s most lucid, original, rebellious, provocative, and passionate voices. Altizer’s most central and tenaciously held convictions are distilled into this essential testament.” — William Franke, author of Secular Scriptures: Modern Theological Poetics in the Wake of Dante “This book is vintage Altizer: a vast and profound vision of the transformations of interiority, conceptions of the world, and the idea/image of God throughout the time of Western culture. Altizer is an incredible and amazing writer and thinker. I found myself stopped dead in my tracks, left to ponder anew everything that I thought I knew. His intuitions and insights are so penetrating and enlightening that they evoke sheer wonder at the marvel of his accomplishment.” — David E. Klemm, coauthor of Religion and the Human Future: An Essay on Theological Humanism

In recent years, Paul has become the subject of renewed interest among political philosophers. These philosophers deploy Paul as a means to deconstruct late modern political issues such as liberalism, biopolitics, and sovereignty. However, these philosophers ultimately truncate Paul's message to fit nontheistic, materialist ends. Such an approach polarizes interpreters, often leading either to a full endorsement or full rejection. In this work, Spaulding adds a needed voice in this conversation. By neither fully endorsing or fully rejecting the new approach to Paul, Spaulding argues that Paul's message is both materialist and faithful to the Christian tradition. Spaulding critically utilizes both the new approach and recent studies in apocalyptic interpretations of Paul in order to articulate a Pauline political theology for our time. Pauline apocalyptic emphasizes the already disruptive nature of the incarnation, crucifixion, and resurrection of Jesus of Nazareth that wrests humanity from under the sovereignty of the fallen powers and places them under the Lordship of Christ. Apocalyptic is nourished by the promise of the eschatological hope of the not-yet-finished work of Christ. The church that follows the Lordship of Christ is called forth into being in the tension of the present Lordship of Christ and the not-yet transformation of the cosmos. Such a tension begets practices that form the political commitment of what philosopher Iris Murdoch calls the just and loving gaze, namely the central conviction that, in order to live good (political) lives, one must be taught to see.

In recent years, Paul has become the subject of renewed interest among political philosophers. These philosophers deploy Paul as a means to deconstruct late modern political issues such as liberalism, biopolitics, and sovereignty. However, these philosophers ultimately truncate Paul's message to fit nontheistic, materialist ends. Such an approach polarizes interpreters, often leading either to a full endorsement or full rejection. In this work, Spaulding adds a needed voice in this conversation. By neither fully endorsing or fully rejecting the new approach to Paul, Spaulding argues that Paul's message is both materialist and faithful to the Christian tradition. Spaulding critically utilizes both the new approach and recent studies in apocalyptic interpretations of Paul in order to articulate a Pauline political theology for our time. Pauline apocalyptic emphasizes the already disruptive nature of the incarnation, crucifixion, and resurrection of Jesus of Nazareth that wrests humanity from under the sovereignty of the fallen powers and places them under the Lordship of Christ. Apocalyptic is nourished by the promise of the eschatological hope of the not-yet-finished work of Christ. The church that follows the Lordship of Christ is called forth into being in the tension of the present Lordship of Christ and the not-yet transformation of the cosmos. Such a tension begets practices that form the political commitment of what philosopher Iris Murdoch calls the just and loving gaze, namely the central conviction that, in order to live good (political) lives, one must be taught to see.

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.

Augustine and Apocalyptic examines Augustine's thoughts on the apocalypse and his influence on the understanding of this topic through the Middle Ages and into modern times. Augustine's handling of apocalyptic thought captures him at the height of his powers, exercising his substantial skills at Biblical exegesis and rhetoric, as well as his abilities to deal with the social upheaval that followed the Fall of Rome in 410.