Political theology is a term which has been used in discussion of the ways in which theological concepts or ways of thinking relate to politics. The term is often used to denote religious thought about political principled questions. Scholars such as Carl Schmitt, a prominent Nazi jurist and political theorist, who wrote extensively on how to effectively wield political power, used it to denote religious concepts that were secularized and thus became key political concepts. It has often been affiliated with Christianity, but since the 21st century, it has more recently been discussed with relation to other religions.
The term political theology has been used in a wide variety of ways by writers exploring different aspects of believers' relationship with politics. It has been used to discuss Augustine of Hippo's City of God [1] and Thomas Aquinas's works Summa Theologica [2] and De Regno: On Kingship. [3] It has likewise been used to describe the Eastern Orthodox view of symphonia [4] and the works of the Protestant reformers Martin Luther [5] and John Calvin. [6] [ page needed ] There is a long history in Christian political thought of linking politics, statecraft, and worldly authority to the broader category of carnal literalism, typed as “Jewish” by the Pauline tradition. This tradition produced a tendency to discuss political error in terms of Judaism, with the difference between mortal and eternal, private and public, tyrant and legitimate monarch, mapped onto the difference between Jew and Christian. As a result of this history, transcendence as a political ideal has often figured (and perhaps still figures?) its enemies as Jewish. [7]
Though the political aspects of Christianity, Islam, Confucianism, and other traditions has been debated for millennia, political theology has been an academic discipline since the 20th century. [8]
The recent use of the term is often associated with the work of the prominent German political theorist Carl Schmitt. Writing amidst the turbulence of the German Weimar Republic, Schmitt argued in his essay Politische Theologie (1922) [9] that the main concepts of modern politics were secularized versions of older theological concepts. Mikhail Bakunin had used the term in his 1871 text "The Political Theology of Mazzini and the International" [10] to which Schmitt's book was a response. [11] Drawing on Thomas Hobbes in Leviathan he argued that the state exists to maintain its own integrity in order to ensure order in society in times of crisis.[ citation needed ]
Some[ who? ] have divided the approach of political theology between a rightist traditional concern with individual "moral reform" (such as Clyde Wilcox's God's Warriors [1992] and Ted Jelen's The Political World of the Clergy [1993]) and a leftist focus on collective "social justice" (such as Jeffrey K. Hadden's The Gathering Storm in the Churches [1969] and Harold Quinley's The Prophetic Clergy [1974]). [12]
Kwok Pui-lan has argued that, while Schmitt may have come up with the term and its modern usage, political theologies were likewise forming along very different trajectories elsewhere around the world, such as in Asia. In China in the 1930s, for instance, the Protestant Wu Yaozong advocated that a social revolution was necessary to save both China and the world. [13] This would likewise be true of the role of Protestants involved in Korean nationalism in the early twentieth century. [14]
Many major non-Christian philosophers have written extensively on the topic of political theology during recent years, such as Jürgen Habermas, [15] Odo Marquard, [16] Giorgio Agamben, Simon Critchley, [17] and Slavoj Zizek. [18] Since the early 21st century, there has also been a growing discourse around Islamic political theology, especially within Western contexts that were previously dominated by Christianity. [19] [20]
In the 1990s and early 2000s, political theology became an important theme within legal theory, especially in constitutional law, international law and legal history. [21] [22] [23] The literature draws heavily upon the legacy of Carl Schmitt (though often to debate his premises) and political philosophy (such as Ernesto Laclau), along with political phenomena, such as the 'War on Terror'. [24] [25]
Another term which often occupies similar space in academic discourse is "public theology". It is said that political theology is directed more towards the government or the state, whereas public theology is more towards civil society. [26]
Political theology in China includes responses from Chinese government leaders, scholars, and religious leaders who deal with the relationship between religion and politics. For two millennia, this was organized based on a Confucian understanding of religion and politics, often discussed in terms of Confucian political philosophy. [27] At various points throughout its history, Chinese Buddhism presented an alternative to the political import of Confucianism. However, since the mid-twentieth century, communist understandings of religion have dominated the discourse.
For Christianity, this relationship can be seen from the religion's earliest encounters in the country during the imperial period, with the Church of the East's interaction with the Emperor Taizong and Jesuit missionaries in the Ming court. But it has developed the most in the 20th and 21st centuries after the establishments of the Republic of China and People's Republic of China, especially through the establishment of the Three-Self Patriotic Movement and rise of house churches.
The influence of the philosopher Georg Wilhelm Friedrich Hegel (1770–1831) is also evident throughout much of German political theology. This is particularly clear in the work of the Roman Catholic theologian Johann Baptist Metz (1928-2019) who explored the concept of political theology throughout his work. [28] [ verification needed ] He argued for the concept of a "suffering God" who shared the pain of his creation, writing, "Yet, faced with conditions in God's creation that cry out to heaven, how can the theology of the creator God avoid the suspicion of apathy unless it takes up the language of a suffering God?" This leads Metz to develop a theology that is related to Marxism. He criticizes what he terms bourgeois Christianity and believes that the Christian Gospel has become less credible because it has become entangled with bourgeois religion. His work Faith in History and Society develops apologetics, or fundamental theology, from this perspective.
Two of the other major developers of political theology in Germany were Jürgen Moltmann and Dorothee Sölle. As in Metz' work, the concept of a suffering God is important to Moltmann's theological program. Moltmann's political theology was influenced strongly by the Marxist philosopher Ernst Bloch, and both Moltmann and Sölle were influenced heavily by liberation theology, as was Metz. Another early influence was the Frankfurt School of critical theory, especially Walter Benjamin, and the Frankfurt School's broader critique of modernity. [29]
Odo Marquard became the center of discussion and controversy with his 1979 essay "In Praise of Polytheism". It argues that the separation of powers has it origin in polytheism, and proposes a political theology based on "enlightened polymythical thinking". [16]
Christian political theology in the Middle East is a religious response by Christian leaders and scholars to political problems.[ citation needed ] Political theologians try to balance the demands of a tumultuous region with the delicate but long history of Christianity in the Middle East. This has yielded a diversity of political theology disproportionate to the small size of Middle East Christian minorities. The region's importance to Christians worldwide – both for history and doctrinal authority for many denominations – also shapes the political theologies of the Middle East.[ citation needed ]
For many Christian leaders, the dominant approach to political theology is one of survival. Many Arab Christians see themselves as the heirs of a rich Christian heritage whose existence is threatened by regional unrest and religious persecution. Their chief political goal is survival, which sets their political theology apart. [30]
At times, Arab Christian leaders have appealed to Christians outside the region through both denominational challenges and broader calls to Christian unity for humanitarian or political aid. In other cases, Christian politicians downplay their faith in the public sphere to avoid conflict with their Muslim neighbours. [31]
In the mid-20th century, many Christians in the Middle East saw secular politics as a way out of their traditional status as a minority community in the Islamic world. [31] Christians played prominent roles throughout the pan-Arab nationalist movement in the mid-20th century, where their experience with Western politics and generally high educational attainments made their contributions valuable to nationalist governments around the region. One prominent example was Michel Aflaq, an Eastern Orthodox Christian who formed the first Ba'ath group from students in Damascus in the 1940s. His belief was that Christians should embrace Islam as part of their cultural identity because nationalism was the best way for Christians to be successful in the Middle East. [31]
Political theology in sub-Saharan Africa deals with the relationship of theology and politics, arising from the anti-apartheid struggle in South Africa and nationalist campaigns of the mid to late twentieth century elsewhere. The increasing numbers of Christians in sub-Saharan Africa has led to an increased interest in Christian responses to the region's continuing issues of poverty, violence, and war. [32] According to the Cameroonian theologian and sociologist Jean-Marc Éla, African Christianity "has to be formulated from the struggles of our people, from their joys, from their pains, from their hopes and from their frustrations today." [33] African theology is heavily influenced by liberation theology, global black theology, and postcolonial theology.
Notable thinkers include Itumeleng Mosala, Jesse N. K. Mugambi, and Desmond Tutu.
Reinhold Niebuhr also developed a theology similar to Metz in the practical application of theology. During the 1930s, Niebuhr was a leader of the Socialist Party of America, and although he broke with the party later in life, socialist thought is a prominent component of his development of Christian realism. The work by Niebuhr that best exemplifies his relationship with political theology is Moral Man and Immoral Society: A Study of Ethics and Politics (1932).
One of the most influential developers of recent political theology is Stanley Hauerwas, though he considers his work to be better termed a "theological politics". [34] Hauerwas has actively critiqued the political theology of both Reinhold Niebuhr and H. Richard Niebuhr, and has been a frequently critic of Christians' attempt to attain political power and align themselves with secular political ideologies. Moreover, he has been a severe critic of liberal democracy, capitalism, and militarism, arguing that all of those ideologies are antithetical to Christian convictions. [35]
The history of Christianity follows the Christian religion from the first century to the twenty-first as it developed from its earliest beliefs and practices, spread geographically, and changed into its contemporary global forms.
Natural theology, once also termed physico-theology, is a type of theology that seeks to provide arguments for theological topics based on reason and the discoveries of science, the project of arguing for the existence of God on the basis of observed natural facts, and through natural phenomena viewed as divine, or complexities of nature seen as evidence of a divine plan or Will of God, which includes nature itself.
Religion is a range of social-cultural systems, including designated behaviors and practices, morals, beliefs, worldviews, texts, sanctified places, prophecies, ethics, or organizations, that generally relate humanity to supernatural, transcendental, and spiritual elements—although there is no scholarly consensus over what precisely constitutes a religion. Different religions may or may not contain various elements ranging from the divine, sacredness, faith, and a supernatural being or beings.
Comparative religion is the branch of the study of religions with the systematic comparison of the doctrines and practices, themes and impacts of the world's religions. In general the comparative study of religion yields a deeper understanding of the fundamental philosophical concerns of religion such as ethics, metaphysics and the nature and forms of salvation. It also considers and compares the origins and similarities shared between the various religions of the world. Studying such material facilitates a broadened and more sophisticated understanding of human beliefs and practices regarding the sacred, numinous, spiritual and divine.
Karl Paul Reinhold Niebuhr (1892–1971) was an American Reformed theologian, ethicist, commentator on politics and public affairs, and professor at Union Theological Seminary for more than 30 years. Niebuhr was one of America's leading public intellectuals for several decades of the 20th century and received the Presidential Medal of Freedom in 1964. A public theologian, he wrote and spoke frequently about the intersection of religion, politics, and public policy, with his most influential books including Moral Man and Immoral Society and The Nature and Destiny of Man.
Christianity and other religions documents Christianity's relationship with other world religions, and the differences and similarities.
Jürgen Moltmann is a German Reformed theologian who is Professor Emeritus of Systematic Theology at the University of Tübingen and is known for his books such as the Theology of Hope, The Crucified God, God in Creation and other contributions to systematic theology. Jürgen Moltmann is the husband of Elisabeth Moltmann-Wendel, a notable feminist theologian. Jürgen Moltmann described his own theology as an extension of Karl Barth's theological works, especially the Church Dogmatics, and he has described his own work as Post-Barthian. He has received honorary doctorates from a number of institutions, such as Duke University (1973), the University of Louvain in Belgium (1995), the Alexandru Ioan Cuza University in Romania (1996), the Chung Yuan Christian University in Taiwan (2002), the Nicaraguan Evangelical University (2002), and the University of Pretoria in South Africa (2017). Moltmann was selected to deliver the prestigious Gifford Lectures in 1984–85, and was also the recipient of the 2000 University of Louisville and Louisville Presbyterian Theological Seminary Grawemeyer Award in Religion.
In Christianity, Neo-orthodoxy or Neoorthodoxy, also known as theology of crisis and dialectical theology, was a theological movement developed in the aftermath of the First World War. The movement was largely a reaction against doctrines of 19th century liberal theology and a reevaluation of the teachings of the Reformation. Karl Barth is the leading figure associated with the movement. In the U.S., Reinhold Niebuhr was a leading exponent of neo-orthodoxy. It is unrelated to Eastern Orthodoxy.
Stanley Martin Hauerwas is an American theologian, ethicist, and public intellectual. Hauerwas originally taught at the University of Notre Dame before moving to Duke University. Hauerwas was a longtime professor at Duke, serving as the Gilbert T. Rowe Professor of Theological Ethics at Duke Divinity School with a joint appointment at the Duke University School of Law. In the fall of 2014, he also assumed a chair in theological ethics at the University of Aberdeen. Hauerwas is considered by many to be one of the world's most influential living theologians and was named "America's Best Theologian" by Time magazine in 2001. He was also the first American theologian to deliver the prestigious Gifford Lectures at the University of St. Andrews in Scotland in over forty years. His work is frequently read and debated by scholars in fields outside of religion or ethics, such as political philosophy, sociology, history, and literary theory. Hauerwas has achieved notability outside of academia as a public intellectual, even appearing on The Oprah Winfrey Show.
Postliberal theology is a Christian theological movement that focuses on a narrative presentation of the Christian faith as regulative for the development of a coherent systematic theology. Thus, Christianity is an overarching story, with its own embedded culture, grammar, and practices, which can be understood only with reference to Christianity's own internal logic.
Religious violence covers phenomena in which religion is either the subject or the object of violent behavior. All the religions of the world contain narratives, symbols, and metaphors of violence and war. Religious violence is violence that is motivated by, or in reaction to, religious precepts, texts, or the doctrines of a target or an attacker. It includes violence against religious institutions, people, objects, or events. Religious violence does not exclusively include acts which are committed by religious groups, instead, it includes acts which are committed against religious groups.
Johann Baptist Metz was a German Catholic priest and theologian. He was Ordinary Professor of Fundamental Theology at the University of Münster, and a consultant to the synod of German dioceses. He is regarded as one of the most important German theologians after the Second Vatican Council, who influenced liberation theology and focused on compassion.
Wolfhart Pannenberg was a German Lutheran theologian. He made a number of significant contributions to modern theology, including his concept of history as a form of revelation centered on the resurrection of Christ, which has been widely debated in both Protestant and Catholic theology, as well as by non-Christian thinkers.
Christian realism is a political theology in the Christian tradition. It is built on three biblical presumptions: the sinfulness of humanity, the freedom of humanity, and the validity and seriousness of the Great Commandment. The key political concepts of Christian realism are balance of power and political responsibility. This political-theological perspective is most closely associated with the work of the 20th-century American theologian and public intellectual Reinhold Niebuhr. Niebuhr argued that the Kingdom of God cannot be realized on earth because of the innately corrupt tendencies of society. Due to the injustices that arise among people, we must be willing to compromise the ideal of Kingdom of Heaven on earth. Niebuhr argued that human perfectibility was an illusion, highlighting the sinfulness of humanity at a time when the world was confronted by labor disputes and race riots in industrial hubs like Detroit, Michigan where he pastored, the horrors of the Second World War, the Communist and Fascist totalitarian regimes, and the Holocaust. Christian realism was in part a reaction to the 20th-century Social Gospel movement. Numerous American political figures have been influenced by Christian realism, among them Barack Obama, Martin Luther King Jr., and Jimmy Carter.
Max Lynn Stackhouse was the Rimmer and Ruth de Vries Professor of Reformed Theology and Public Life Emeritus at Princeton Theological Seminary. He was ordained in the United Church of Christ and was the president of the Berkshire Institute for Theology and the Arts.
Monotheism—the belief that there is only one deity—is the focus of the Abrahamic religions, which like-mindedly conceive God as the all-powerful and all-knowing deity from whom Abraham received a divine revelation, per these religions' traditions. The most prominent Abrahamic religions are Judaism, Christianity, and Islam. They, alongside Samaritanism, Druzism, the Baháʼí Faith, and Rastafari, all share a common core foundation in the form of worshipping Abraham's God, who is identified as Yahweh in Hebrew and called Allah in Arabic. Likewise, the Abrahamic religions share similar features distinguishing them from other categories of religions:
Christian libertarianism is the synthesis of Christian beliefs with libertarian political philosophy, with a focus on beliefs about free will, human nature, and God-given inalienable rights.
The term Abrahamic religion is a category to group the three major religions Judaism, Christianity and Islam together, due to their historical coexistence and competition, based around the figure Abraham, mentioned in the Hebrew Bible, the Christian Bible, and the Quran. It is used to show similarities between those religions and put them in contrast to Indian religions, Iranian religions, and the East Asian religions, although other religions and belief systems may refer to Abraham as well. Furthermore, some religions categorized as "Abrahamic religion" can also share aspects with elements from other categories, such as Indian religions, for example, Islam with Asian religions.
An infidel is a person who is accused of disbelief in the central tenets of one's own religion, such as members of another religion, or irreligious people.
Public theology is the Christian engagement and dialogue within the church and especially with the larger society. It seeks the welfare of the state and a fair society for all by engaging issues of common interest to build the common good. This is Christian theology that talks with society not just to society. This is done by presenting the Christian position in a way that can be publicly understood and thereby open to public debate and critical enquiry.
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