Rudolf Bultmann's controversial program of demythologizing has been the subject of constant debate since it was first announced in 1941. It is widely held that this program indicates Bultmann's departure from the dialectical theology he once shared with Karl Barth. In the 1950s, Barth thus referred to their relationship as that of a whale and an elephant: incapable of meaningful communication. This study proposes a contrary reading of demythologizing as the hermeneutical fulfillment of dialectical theology on the basis of a reinterpretation of Barth's theological project.
An Eerdmans Reader in Contemporary Political Theology gathers some of the most significant and influential writings in political theology from the twentieth and twenty-first centuries. Given that the locus of Christianity is undeniably shifting to the global South, this volume uniquely integrates key voices from Africa, Asia, and Latin America with central texts from Europe and North America on such major subjects as church and state, gender and race, and Christendom and postcolonialism. Carefully selected, thematically arranged, and expertly introduced, these forty-nine essential readings constitute an ideal primary-source introduction to contemporary political theology — a profoundly relevant resource for globally engaged citizens, students, and scholars. CONTRIBUTORS: Nicholas Adams Rafael Avila Karl Barth Richard Bauckham Dietrich Bonhoeffer Walter Brueggemann Ernesto Cardenal J. Kameron Carter James H. Cone Dorothy Day Musa W. Dube Jean Bethke Elshtain Eric Gregory Gustavo Gutiérrez Stanley Hauerwas George Hunsinger Ada María Isasi-Diaz Emmanuel M. Katongole Rafiq Khoury Kosuke Koyama Brian McDonald Johann Baptist Metzv Virgil Michel Néstor O. Miguez John Milbank John Courtney Murray Ched Myers H. Richard Niebuhr Reinhold Niebuhr Arvind P. Nirmal Oliver O’Donovan Catherine Pickstock Kwok Pui-lan A. Maria Arul Raja Walter Rauschenbusch Joerg Rieger Christopher Rowland Rosemary Radford Ruether Alexander Schmemann Carl Schmitt Peter Manley Scott Jon Sobrino Dorothee Solle R. S. Sugirtharajah Elsa Tamez Mark Lewis Taylor Emilie M. Townes Desmond Tutu Bernd Wannenwetsch Graham Ward George Weigel Delores S. Williams Rowan Williams Walter Wink John Howard Yoder Kim Yong-Bock
The question of the limits of the political permeates the history of western political thought and has been at the forefront of debates in contemporary political philosophy, especially in French and Italian contexts. This book argues that the question of radical political exteriority fell into neglect despite post-War critiques of totalitarian political ontology. The notion of ‘the political’ developed into a new form of totality, one which admits the impossibility of closure and yet refuses to let go of its totalizing ambition. Viriasova addresses this problem by offering a critical introduction to the debate on the concept of the political in contemporary continental philosophy, and develops an innovative perspective that allows us to rethink the limits of the political in affirmative and realist terms. The book explores such recent developments as Roberto Esposito’s notion of the impolitical, Giorgio Agamben’s concept of bare life, Michel Henry’s radical phenomenology of life, the speculative realist philosophy of Quentin Meillassoux, as well as Buddhist political thought. The book makes a vital contribution to an emerging body of literature in contemporary philosophy that renews the fundamental questions of political ontology in response to the multiplying crises of inclusion that challenge democratic communities today.
"We wrestle not against flesh and blood, but against principalities, against powers...against spiritual wickedness in high places." —Ephesians 6:12 This small but important book by Hendrik Berkhof ushered in a wave of studies on "the powers" spoken of in the New Testament, profoundly influencing William Stringfellow, Jacques Ellul, Marva Dawn, Walter Wink, and many others. John Howard Yoder brought it to an English-speaking audience for the first time in this translation, and drew from it in his own famous work, The Politics of Jesus.
This book examines early modern social contract theories within European representations of the Americas in the 16th and 17th century. Despite addressing the Americas only marginally, social contract theories transformed American social imaginaries prevalent at the time into Aboriginality, allowing for the emergence of the idea of civilization and the possibility for diverse discourses of Aboriginalism leading to excluding and discriminatory forms of subjectivity, citizenship, and politics. What appears then is a form of Aboriginalism pitting the American/Aboriginal other against the nascent idea of civilization. The legacy of this political construction of difference is essential to contemporary politics in settler societies. The author shows the intellectual processes behind this assignation and its role in modern political theory, still bearing consequences today. The way one conceives of citizenship and sovereignty underlies some of the difficulties settler societies have in accommodating Indigenous claims for recognition and self-government.
This volume brings together studies of communities, politics, religion, gender, and social conflict in the Holy Roman Empire, with special reference to the city of Strasbourg, during the late Middle Ages and the Reformation era. Also included are interpretations of early modern German history and the historical sociology of early modern Europe.
*Explores the larger significance of disability in cultural, political, and religious venues * Novel aspects of Christian theological tradition emerge in this light * Highly original and thought-provoking
How the Light Gets In: Ethical Life I presents a systematic account of the teachings of the Christian faith to offer a vision, from a human, created, and limited perspective, of the ways all things might be understood from the divine perspective. It explores how Christian doctrine is lived, and the way in which beliefs are not simply cognitive sets of ideas but embodied cultural practices. Christians learn how to understand the contents of their faith, learn the language of the faith, through engagements that are simultaneously somatic, affective, imaginative, and intellectual.
This new edition takes stock of the revolutionary changes that have taken place since the dictionary was first published in 1982. 1790 entries cover every aspect of political thought providing an indispensable guide to the thought, the wisdom and the folly of modern politics by one of the most lucid philosophers of our time.
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.
