Death of God Theology

The article attempts to analyze unconscious cognitive empathy in Sam Harris’ dis-course. Harris equates the theology of Abrahamic religions with ancient mythology. However, the expulsion of the Numinous into the sphere of the transcendent, made possible by monotheism, gave impetus to the study of nature and led to what Max We-ber called the Disenchantment. This Disenchantment, firstly, led to the discrediting of ancient myths, and secondly, to the scientism of Harris and his like-minded people.

Richard Bourke brings Hegel back to the forefront of the debate with masterful theoretical clarity, philosophical acumen, historical accuracy, and impressive knowledge, presenting to us a vivid account of Hegel's political thought. In this brief note I discuss the central philosophical, hermeneutical, and historical concerns of the book while highlighting its principal contributions to the wider scholarship on Hegel, in the history of political thought, and to recent debates about revolutions in nineteenth-century Europe.

Rudolf Bultmann, pour nous montrer en quoi il croit, se réfère essentiellement à la prédication de Paul et, secondairement, à l’Evangile de Jean. Selon lui, Paul et Jean disent la vérité. Cette vérité, par la foi, devient la sienne.
  La question devient alors : ce que disent Paul et Jean, lorsque leur discours est dé-mythologisé, ne peut-il être reçu que de la parole divine, que du Verbe divin ? Que dit la parole divine de-mythologisée que ne peut ou ne veut pas dire la philosophie, en particulier celle de Heidegger?

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Questions séculaires ! "D'où vient que l'auteur de notre existence nous a appelé à la vie, si celle-ci, d'après notre exacte estimation, ne mérite pas d'être désirée par nous" ? 2 Cette question centrale n'est pas neuve ni en philosophie, ni en théologie, mais on ne peut que constater qu'elle fut particulièrement renouvelée à partir de ce qu'il est convenu d'appeler les Lumières, investies par les philosophes, ce qui ouvrit la voie aux théologiens, plutôt réticents à investir ce problème séculaire du Mal, car toute la question de la toute-puissance du Dieu de la Bible pouvait être fortement mis en cause, surtout par le biais de la théologie naturelle 3 ; ce que d'ailleurs le philosophe d'origine protestante, Emmanuel Kant (1724-1804), n'hésita pas à faire dans son texte Sur l'insuccès de toutes les tentatives philosophiques en matière de théodicée. (1790/1791) 4 , en réponse à la tentative d'un autre philosophe Gottfried Leibniz (1646-1716) qui

In the aftermath of the 1960s counterculture, a radical immanent worldview took hold of (post)modern consciousness, making it difficult for religions to find their place. Between the 1970s and 1990s, Thomas J.J. Altizer’s (1927-2018) death-of-God theology and David J. Bohm’s (1917-92) New-Age science developed radical immanent visions of God or ultimate reality. These visions can still benefit religious individuals today. This master thesis analyses them through Schellenberg’s definition and Wildman’s models of ultimacy, presenting Altizer’s ‘dialectical movement’ (original ultimacy → apocalypse → ultimate actuality) and Bohm’s ‘holomovement’ (explicate ← implicate ← superimplicate order) as ultimate reality. The concluding comparison places both movements in the ‘religious naturalism’ model of ultimacy M∨A U2-C2, highlighting their mutual elements.

Modern Western culture has undergone many sociocultural developments in recent decades. These changes led, among other things, to different conceptions of God/the ultimate. In the 1960s, cultural and religious dissatisfaction opted for new models of ultimacy. The rationalisation of protestant theology brought forth radical death-of-God theologies and religiocultural dissatisfaction New-Age religions. These processes developed in the 1980s and created learned models of ultimacy. This paper explores the historic-contextual settings (§2), the thinkers connected to the death-of-God theology (§3), and various New-Age approaches (§4). Via models of ultimacy and connected criteria, this paper presents Thomas J.J. Altizer (M∨U2-C2; death-of-God theology) and David Bohm (M∨U2-C2; New-Age Science) as ideal case studies. These two authors will be systematically analysed and compared in a subsequent master thesis (ftr-rsmar151). This study is part of an internship and ends with reflections on the research process (§5).

Thomas J.J. Altizer's (1924-2018) death-of-God theology incorporates concepts from Nicholas of Cusa's (1401-64) theological-mystical thinking, despite their different religious and cultural contexts separating them by over 450 years. Due to the use of a certain logic, they arrive at a world-affirming and immanent theological framework. Inspired by Cusa, Altizer radicalises these to fit the contemporary radical immanent worldview in which religions and religious individuals struggle to find their place. This paper examines whether Altizer's use of Cusanian thought is correct and reflects the coincidence of opposites by analyzing Antonino Drago's (1938-) work and mathematical logic (§2). It concludes that Altizerian logic, which employs non-classical logic and double-negation without affirmation like Cusanian logic, is more closely associated with Hegelian dialectics (§3). This difference is due to Cusa's inconsistent use of non-classical logic and occasional use of paraconsistent logic. Altizer uses the non-classical logic and dialectics consistently, and by radicalising them, creates a 'religious naturalism' that helps declining religions and searching religious individuals find God in the depths and wonderous workings of the natural world.

In the opening lines of his Existential essay "The Myth of Sisyphus" Albert Camus promptly addresses what he believes to be the most important issue facing all people, regardless of their philosophical tastes: "There is but one truly serious philosophical problem, and that is suicide. Judging whether life is or is not worth living amounts to answering the fundamental question of philosophy. All the rest-whether or not the world has three dimensions, whether the mind has nine or twelve categories-comes afterwards" (3). That death is the end of a person's being in the bodily sense is a truism, for no one will counter this regardless of any beliefs held in the continued existence of the soul or the afterlife, or lack thereof. Once a person dies then they are no more, or at least the person's body is no more. Yet this is not where the problem of which Camus speaks comes about. Camus is instead concerned with the problem that suicide presents when a person comes face to face with the absurdity of existence, or the "divorce between man and his life…" (6). This threat to life, to the meanings and values often attributed to living such a human life, is the primary focus of novelist Cormac McCarthy in his recent fiction. McCarthy, who has often been associated with the subject of death in his novels, portrays Camus's problem through two different stories: the post-apocalyptic novel The Road and the dramatic novel The Sunset Limited. In the former a father and son travel through the desolate landscape of the

At a distance of twenty years, in notes written for a preface to the second edition of Guilty, Georges Bataille reflected on his life in the late 1930s: "I had passed the preceding years with an unbearable preoccupation: I had resolved, if not to found a religion, at least to direct myself toward that goal. .. as stupefying as such a whim might seem, I took it seriously."

BOOK REVIEWS 813 the Last Supper (there is more here, I suspect, than Weaver teases out), creation and suffering. Running like a leitmotif throughout the book are four clearly visible strands of thought. The first is 'In which ways is the story of Jesus a saving story?', the second 'How does this impact contemporary lives?', the third is 'Can we live with this theology, which is neither specifically Protestant or Roman Catholic?', the fourth 'How does this theology sit with sixteenth-century Anabaptism?' Apart from some of the writings of Yoder, I found little that was new in this book, yet the very concept of God the Father as loving and peaceful cannot be considered enough (and, since the book is written by a Mennonite, I am not surprised that this is at the heart of Weaver's book). The Nonviolent God is written in an accessible, clear, and straightforward manner, with a good Bibliography and Index. Weaver's readership will consist mainly, I guess, of Anabaptists, undergraduates, and laity, who will find the book useful.

Sayat Nova (1712?-1795?), the ‘singer’ par excellence of the Transcaucasian peoples and ashuq (lover), follows the hard path of Love of the ashuq/lovers towards the Beloved (or towards the Lord, God, in a sufi, mystical approach). Being based in Tbilisi/Tiflis, siege of the court of the Georgian rulers, he composes in three languages (Armenian, Azerbaijani, Georgian). However, in his trilingual collections (defter) of songs, we can hear and feel only one discourse, or mantıq, that is a logic used and applied by the ashuq/gusan. The evidence of a continuity, in a unique environment/muhit, between Sayat Nova, the medieval Armenian tradition, the Muslim sufi poets and the Christian Masters is clear enough. Sayat Nova organises and recomposes a common way of expression between traditions that are not very different from each other.

Why does the Römerbrief give its readers the impression that theology can never again be done in exactlyt his way? What did Barth accomplish with this book: did he refresh European theology or did he put an end to it? This paper aims at answering this question by dealing with Alasdair MacIntyre's critique of Barth's "first" theology that,according to him, would have led to atheistic theology. The author's contention is that Barth understood theology in the Römerbrief as founded exclusively on context. But although this contextual and anti-theoretical foundation for theology precludes epistemological security, it does not necessarily lead to atheism and to renouncing the theological task. Barth used the concept of "interruption" for theorizing this uncomfortable position for theology.

Je voudrais introduire mon propos 1 par une anecdote de traducteur. Parvenu à la page 455 du texte allemand du premier tome de la Théologie systématique de Wolfhart Pannenberg, après avoir quelque peu peiné sur la traduction de Wesen et Dasein en théologie trinitaire, après avoir vaillamment traversé la sixième partie du chapitre 6, intitulée « l'infinité de Dieu : sa sainteté, son éternité, sa toute-puissance et son omniprésence », en tournant la page, je me souviens de m'être exclamé « enfin ! » en apercevant le titre de la septième et dernière section, intitulé « l'amour divin ». Car s'il est vrai, comme le dit Pannenberg, que c'est au terme d'une histoire ou d'un ouvrage qu'on peut en donner le sens, qu'on n'a fait jusque-là qu'anticiper, les derniers mots de ce premier volume, qui sont « Dieu est amour », ne donnent qu'une image très partielle de la conceptualité de l'ensemble, qui se termine par ces mots : « On doit aussi attendre de la démarche de la théologie systématique, jusqu'à ce qu'elle trouve son épilogue dans le traitement de l'eschatologie, une compréhension plus différenciée de ce que signifie : Dieu est amour ». Mais pourquoi conclure un exposé sur la Trinité par une réflexion sur la parole de Jean, « Dieu est amour » ? Pourquoi commencer ce chapitre par une réflexion sur l'idée d'infini ? N'aurait-on pas pu commencer par dire que « Dieu est amour » ? N'aurait-on pas dû commencer par ce que la théologie chrétienne a de plus propre, de plus essentiel ? Pourquoi commencer par une précompréhension de Dieu ? Pourquoi cette place accordée à une précompréhension de Dieu ? Revue des sciences religieuses 83 n° 3 (2009), p. 429-447. 1. La plus grande part de ce texte est à l'origine un exposé fait dans le cadre de l'école doctorale des facultés de théologie de l'Université de Strasbourg, en décembre 2008 ; il en a gardé quelque peu un caractère oral.

In this contribution, the authors describe the theological contribution of Don Cupitt, initially in stronger relation to Jacques Derrida and also contextualising his insights through the work of some of his predecessors, contemporaries and those who write in his wake; also, in relation to his times and the trends on which he reacts. The latter is also transposed to some currently unfolding theological, ecclesial and societal trends internationally. The main emphases on Cupitt highlighted here may well, different to what initial reactions might be, be of value for certain groups of Christian believers.

Ակտիվների արժեթղթավորումը ժամանակակից ֆինանսական շուկաների կարևոր գործառույթներից է, որը սակայն ՀՀ-ում դեռևս արմատավորում չի ստացել: Հոդվածում քննարկվում են զարգացած երկրներում արժեթղթավորման տարբեր դրսևորումները, նշվում են ՀՀ-ում դրանց կիրառման խոչընդոտները, ինչպես նաև հիմնավորվում ու առաջարկվում է ՀՀ առևտրային μանկերի կողմից սինդիկացված վարկերի արժեթղթավորման մեխանիզմ:

O conceito em história das religiões de deus otiosus, que se refere a uma
relação distanciada entre um povo e o Deus Supremo do panteão, possui
similitudes com o conceito de morte de Deus surgido no contexto ocidental contemporâneo, mais especificamente na Teologia da morte de Deus. Apesar  das diferenças por serem conceitos de contextos diferentes – politeísta e cristão – suas semelhanças podem servir de esclarecimento para a compreensão dos mesmos.

The concept from history of religions of deus otiosus that refers to a withdrawn relation between the people and the High God of the pantheon have similarities with the concept of death of God that appeared in the western contemporary context, especially in Death of God theology. Besides the differences because the different contexts - polytheistic and Christian - their similarities can help in the understanding of them.

The argument of human dignity plays an important role in current debates on human rights and their relevance in modern biomedicine. When discussing the contribution of Christian theology to current debates on human dignity and human rights the thesis is not that the modern idea of human dignity depends on a theological grounding. Also, it is not the task of theology to legitimate rights as Christian a posteriori. We do not need to deduce modern human rights from theological doctrines. The theological challenge is to find an access for Christians from their belief to the modern idea of human rights and human dignity and to discuss the contribution which theology and the churches can make to further development of human rights. The Christian image of man, which serves as the foundation for the church position on bioethical topics in the German-speaking context, is a mix of biblical motives, a Kantian interpretation of the concept of human dignity and an interpretation of the German co...

Laden with all the freight of its "skyscraper" typology-Urbanism, Consumerism, Corporate Capitalism-it is not immediately obvious that Frankfurt's Commerzbank Headquarters (completed in 1997) should invoke anything as quaint as the idea of kenosis (ancient Greek for "an emptying") or, in fuller terms, the idea of self-emptying, simultaneously opening-up to others and other things, and their concurrent reciprocation.[1] Yet the project's narrative includes exactly such invocation. In its claim to an exceptionally participative development process, there is the notion of opening up-of receptivity-to the project's others. In its assertion of uncommon empathy toward the historic district in which it is situated, there is the like notion of receptivity to the project's other things. And, in its characterisation as a "reinvention of the skyscraper,"[2] there is indeed the notion of an emptying of typological makeup and, so, an emptying of self; not least, to garner the ecological credentials to which its type had been essentially antithetical.[3] These potentially kenotic dimensions, though always having been embedded in the project's conception, now provide a fresh and apposite framework for reassessment of the work. Central to the story of the Commerzbank tower is some twenty years of often contentious "negotiations" amongst the financial giant, politicians, city managers, planners, and a variety of public "interest groups,"[4] suggesting that participation in the decision-making "process" was comparatively extensive and, at least in that way, kenotic. There is, however, more to consider. Although touted for a high degree of "conflict resolution," the prolonged course of events was also able to wear down certain interests and, equally, to exclude some.[5] Additionally, the notion of Abwägung ("weighing up"), enshrined in German law, allowed planning officials to finally determine which interests would hold sway[6]-something that could be used either to favour weaker interests or to take advantage of such weakness and favour, in

In the classical theological paradigm divine omnipotence is absolutely constricted by the goal intrinsic to God’s own Plan or Nature: the goal is an absolute union in which God knows Godself in relation to an individual via a creature belonging to the Creator as the latter’s own property/self-expression. Here the divine Self-expression is the limit to actual novelty in the Godhead in essence. From the creature’s end this union is pursued through the negation of finite particularity insofar as it opposes realization of the universal Self. But in the new conception of omnipotence both Creator and creature are absolutely free via the transcendence of the goal: the Creator without a prior plan whose nature is simply to create ex nihilo demonstrates omnipotence in the act of creating an absolute Other with whom the Creator remains absolutely intimate while ceasing absolutely from sovereignty over that Other’s existence: here omnipotence moves to new ground where the Creator as such shares its essence with the creature absolutely qua incarnation. The lasting fruit of this absolutely efficacious ceasing/giving is the infinite transaction of infinite Others building up a new creation that absolutely transfigures the Godhead into the Absolute Body of Christ. This essentially new unity is the Apocalyptic Body of God now beginning in an essentially new form of thinking: what D.G. Leahy calls the thinking now occurring for the first time in history (TNO) which is the new world consciousness of a new world order.

Це  дослідження  розкриває  теоретичні  положення  такої  теологічної  «течії»,  як  радикальна теологія (далі – РТ). У тексті розглядаються її основні представники, як предтечі, так і ті, хто входив у першу і наступні хвилі розвитку цієї теології, а також проводиться аналіз ключових  ідей  цього  феномена.  Автор  уважає,  що  РТ  сьогодні  є  одним  із  найбільш  впливових  феноменів  у  сучасній  теологічній  думці,  а  її  представники  формують  повістку  денну  в  сучасному  інтелектуальному  полі  релігійного  дискурсу.  Стаття  базується  на  першодже-релах  класиків  РТ,  а  також  на  літературі  другого  ешелону,  в  якій  наближені  до  РТ  релігійні  мислителі описують народження і розвиток цієї теології. Ключові питання, які порушуються в роботі, такі: чи вважати ідеї «смерті Бога» та РТ ворожими або гостинними для християнської теології? Чи може РТ, як західний феномен, що базується на ідеї «смерті Бога» та релятивізмі релігійної думки, є прийнятною в умовах сучасної християнської традиції? Чи може РТ стати адекватною теологічною мовою про Бога після жахів Аушвіца?

The following paper takes Pope Francis' Encyclical on Climate Change as an opportunity to reopen the debate, begun in 1967 by Lynn White Jr., on the theological origins of the environmental crisis. I note that the Pope's critique of consumerist modernity is strong, but his lack of a genealogical account of modernity remains a weakness of the text. I argue, with White, that the technological revolution which has caused climate change would not have been possible without Christian assumptions. The original disenchantment of the world was the Abrahamic revelation which disjoined divinity and nature, and contra to appearances, the disjunction was only exacerbated by the doctrine of the incarnation. With climate change, modernity is returning to this revelation in the form of the sobering experience of the precarity of the planet. Nature is now experienced as finite once again, and it includes us. Modernity, however, cannot be disavowed any more than disenchantment can easily be forgotten. A return to the Christian roots of disenchantment might help us to remember what we have forgotten: the virtue of contemplation, which could qualify modern attitudes of control and domination, and engender a Christian experience of reverence for nature. While this is a Christian response to the climate crisis, other religious traditions will need to come to analogous forms of earth-centered ethics if we are to achieved the integrated ecological pluralism needed for the future of civilization.

Le fanatique est souvent la mauvaise conscience des croyants : lui, au moins, ne doute pas. On condamne peut-être son impatience ou son intolérance, mais plus rarement sa certitude. Bien sûr, le doute est parfois valorisé comme nécessaire à la fortification ou à la purification de la foi. Mais pourrait-on aller plus loin et dire que la foi est en elle-même et structurellement une forme de doute ? Dans ce cas, il n'y aurait pas seulement une croyance religieuse, mais également un doute religieux. Se pourrait-il que la personne la plus religieuse ne soit pas celle qui croit le plus ? C'est cette hypothèse qu'explore ce livre : l'évidence de Dieu, qui structure la vie de celles et ceux qu'on appelle des croyants, est caractérisée en premier lieu par le doute et non par la certitude. Croire religieusement en Dieu, c'est d'abord douter. Anthony Feneuil développe un modèle conceptuel de la foi à première vue surprenant, mais dont il montre qu'il traverse la tradition chrétienne. Il en tire quelques conséquences pour la compréhension contemporaine de la foi et le refus qu'elle implique de trop croire à ses propres croyances.

A manifesto sets out an impassioned political and social argument, while traditionally the religious equivalent has been a creed. Yet read from the position of a radical theology and secular political theology, the historic and institutional nature of a creed acts as a barrier and limitation on radical and political theology, reducing radical theology and especially political theology to sectarian disclosure and closures. A manifesto on the other hand, overtly political in nature and outlook, becomes the open call to possibility that sits at the heart of both radical and political theology.

This article argues that the atheist Modernist playwright is relevant to a-theological thinking in his narratives of philosophical relativism and deconstruction of religion. The "mysticism" of his novelistic creation Moscarda is argued for as an areligious fulfillment of the Kingdom

In this talk I explore a possible a/theological response to what Nietzsche called the “death of God”—or Hölderlin’s and Heidegger’s “flight of the gods”—through a juxtaposition of the Christian-Pauline concept of kenōsis and the ancient Greek-Platonic notion of chōra, and by taking Nishida’s appropriations of these concepts as a clue and starting point.  Nishida refers to chōra in 1926 to initiate his philosophy of place (basho) and then makes reference to kenōsis in 1945 in his final work that culminates his oeuvre.  What he had thereby accomplished is an inversion of Platonism resulting in the collapse of the transcendent-immanent—idea-genesis and by implication the Heaven-Earth—dichotomy.  I then unpack the ethical implication of this kenotic chōra Nishida has left us with.  It suggests from us a certain response to the desacralization or secularization of the world.  I shall build upon this suggestion and unfold its implications by drawing up a variety of sources, starting with Nishida but including others, such as Meister Eckhart, Martin Heidegger, Jacques Derrida, Emmanuel Levinas, Gianni Vattimo, Reiner Schürmann, Mark Taylor.

Giorgio Agamben's recent works have been preoccupied with a certain obscure passage from St. Paul's 'Second Epistle to the Thessalonians,' which describes the portentous events that must occur before the Second Coming of Jesus Christ can take place---specifically, the appearance of a 'man of lawlessness' (the Antichrist?) and the exposure of who or what is currently restraining the 'man of lawlessness' from being exposed as the Antichrist: a mysterious agency called the 'katechon.' In 'The Mystery of Evil: Benedict XVI and the End of Days,' this obscure passage is connected with the abdication of Pope Benedict XVI through certain equally obscure references to the fourth century theologian, Tyconius, although the precise connection between these apocalyptic events and their mysterious agents remains obscure. This review attempts to shed some critical light upon this cryptic subject, both by considering the world-historical context of St. Paul's epistle, and by asking what role these apocalyptic figures play in Agamben's political theology. But, to begin with, the review also asks: Who, really, is the Antichrist? a scarcely rhetorical question that demands a sardonic answer. Although various candidates from contemporary politics are proposed, the review finally argues that the Antichrist and the katechon are not specific individuals or worldly institutions, but rather refer to world-historical trends within Western European Christian civilization itself that have resulted in what Friedrich Nietzsche called 'the devaluation of all higher values' and 'the desecration of the Christian moral world-view': an apocalyptic turn of events which Nietzsche equally sardonically referred to in 'The Antichrist.'

A group of scholars critiquing secularism, Blanton et al, have reclaimed radical theology in the wake of 9/11 for a new political activism in An Insurrectionist Manifesto: Four New Gospels for A Radical Politics (2016), using Paul and his Gospel on the messiah as the central motif. This review brings the political text on the insurrection into dialogue with a long poem by MacEwen on the British officer who led the Arab insurrection in 1916, T. E. Lawrence, to explore the messianic expectations surrounding historical and contemporary insurrections.

Обсуждаются вопросы богословского обоснования секулярности культуры и образа жизни современного человечества, данные сквозь призму рассуждений германского теолога XX в. Вольфхарта Панненберга. Анализируются взгляды Гегеля, представителей «теологии смерти Бога» и других мыслителей современности. Представлены заключения Панненберга о причинах секуляризации сознания современного человека, в числе которых выделяются историко-политические и социально-психологические основания
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Considered are the issues of theological justification for secular culture and living of modern mankind. The consideration is given through the prism of Wolfhart Pannenberg's reflection on this problematics. Analyzed are notions of Hegel, the representatives of “Death of God theology” and others thinkers of modernity. Represented are the Pannenberg's consequences about the causes of secularization of the modern human consciousness among those distinguished are historico-political and social-psychological grounds.

In this paper, I explore a possible a/theological response to what Nietzsche called the ‘death of God’—or Hölderlin’s and Heidegger’s ‘flight of the gods’—through a juxtaposition of the Christian-Pauline concept of kenōsis and the ancient Greek-Platonic notion of chōra, and by taking Nishida Kitarō’s appropriations of these concepts as a clue and starting point. Nishida refers to chōra in 1926 to initiate his philosophy of place (basho) and then makes reference to kenōsis in 1945 in his final work that culminates—without necessarily completing—his oeuvre. What he had thereby accomplished is an inversion of Platonism resulting in the collapse of the transcendentimmanent- idea-genesis and by implication the Heaven-Earth-dichotomy. I then unpack the ethical implication of this kenotic chōra Nishida has left us with. It suggests from us a certain response to the desacralization or secularization of the world. I shall build upon this suggestion and unfold its implications by drawing from a variety of sources, starting with Nishida but including others, such as Meister Eckhart, Martin Heidegger, Jacques Derrida, Emmanuel Levinas, Gianni Vattimo, Reiner Schürmann, Mark Taylor, Jürgen Moltmann, and other philosophical and theological sources.

In this contribution, the authors describe the theological contribution of Don Cupitt, initially in stronger relation to Jacques Derrida and also contextualising his insights through the work of some of his predecessors, contemporaries and those who write in his wake; also, in relation to his times and the trends on which he reacts. The latter is also transposed to some currently unfolding theological, ecclesial and societal trends internationally. The main emphases on Cupitt highlighted here may well, different to what initial reactions might be, be of value for
certain groups of Christian believers.

Giorgio Agamben's recent works have been preoccupied with a certain obscure passage from St. Paul's 'Second Epistle to the Thessalonians,'  which describes the portentous events that must occur before the Second Coming of Jesus Christ can take place---specifically, the appearance of a 'man of lawlessness' (the Antichrist?) and the exposure of who or what is currently restraining the 'man of lawlessness' from being exposed as the Antichrist: a mysterious agency called the 'katechon.' In 'The Mystery of Evil: Benedict XVI and the End of Days,' this obscure passage is connected with the abdication of Pope Benedict XVI through certain equally obscure references to the fourth century theologian, Tyconius, although the precise connection between these apocalyptic events and their mysterious agents remains obscure. This review attempts to shed some critical light upon this cryptic subject, both by considering the world-historical context of St. Paul's epistle, and by asking what role these apocalyptic figures play in Agamben's political theology. But, to begin with, the review also asks: Who, really, is the Antichrist? a scarcely rhetorical question that demands a sardonic answer. Although various candidates from contemporary politics are proposed, the review finally argues that the Antichrist and the katechon are not specific individuals or worldly institutions, but rather refer to world-historical trends within Western European Christian civilization itself that have resulted in what Friedrich Nietzsche called 'the devaluation of all higher values' and 'the desecration of the Christian moral world-view': an apocalyptic turn of events which Nietzsche equally sardonically referred to in 'The Antichrist.'

Travail de Maîtrise en Théologie : il porte principalement sur une comparaison et une évaluation des propositions d'Eberhard Jüngel et de John D. Caputo sur le sujet de la toute-puissance de Dieu. Une enquête théologique et philosophique sur un attribut divin controversé en contexte post-moderne.

We can see an abundant use of the term «Vorstellung » (representation) in the first volume of Wolfhart Pannenberg's Systematic Theology. Such employment is not harmless for an author who studied as much the work of Hegel. After a few reminders about the relationship between theology and representation in the Hegelian system, the author shows that this practice reveals a definition of theology, and her limit: theological statement can not be reduced to its sole function of meaning.