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The author analyzes the development of the political and philosophical concept of republic as a common cause in the conditions of transformation of the value system of Western society. The main problem of the research is the reason why the existence of the republic in the conditions of modern ideological and theoretical foundations of the society of individual consumerism faces the impossibility of achieving the common good as the goal-setting of a common cause. The study traces the ontology of the republic in the political thought of ancient philosophers, medieval thinkers and modern representatives of Western political theory. The central role, in this sense, is played by Christianity, which for many centuries has been a systematic representation of the essence of the common good. In the conditions of modern Western society, it has ceased to be a transcendent system of values, giving way to relativistic concepts that are unable to act as a foundation for social harmony. The author comes to the conclusion that the modern era has led to the deprivation of the republic of goal-setting, replacing the collective essence of society with the individual egoism of a citizen, while postmodernism, rejecting any form of collective self-identification of a person, deprives him of the opportunity to act as a citizen.

This article explores apocalyptic theology in four American extremist religions: Christian Identity; Nordic Christianity and Odinism; violent, "freewheeling" fundamentalism; and Creatorism. It is argued that violent eschatology interacts with criminology in the sense that politicized religions produce criminal behavior and, at times, terrorism. A brief history of the relationship between religion and racist violence is presented as well as an analysis of the social factors that produce political eschatology. The article concludes with an examination of religious terrorism and technological weapons. Mass destruction is the greatest threat of religiously motivated terrorism.

AbstractThe article discusses the central role of the history of religion in the debate on the so-called "crisis of historicism" during the first half of the twentieth century. I argue that the seemingly marginal question of how to write the history of religion informs major debates about the writing of history and history's place in culture. Focusing on Ernst Troeltsch's On Historical and Dogmatical Method in Theology (1900) and Rudolf Bultmann's History and Eschatology (1955), I analyze how theological and historical arguments and concepts interact in their respective histories of religion. According to Troeltsch, the methods of contemporary Religionsgeschichte (history of religion) undermine not only theological dogma but also such common historicist categories as "reason," "teleology," or "essence." Bultmann, using similar methods, develops a similar critique based on the idea of "historicity," i.e. an anthropological fundament of understanding oneself historically. Here too, the simple and linear understanding of history is called into question by a decidedly religious element, namely eschatology understood as a radically different temporality. Both cases thus show how tightly religious problems, theological arguments, and historical methods are interwoven, and how much our understanding of history, religion, and their mutual relations is informed by this entanglement.

Introduction /Jakob Wirén -- Christian Eschatologies and the Religious Other /Jakob Wirén -- A Wider Horizon: Hope and Otherness in Muslim and Jewish Eschatologies /Jakob Wirén -- Towards a Christian Eschatology with Theological Integrity for the Religious Other /Jakob Wirén.

This paper discusses the relationship between language and eschatology in the work of Emmanuel Levinas. It will take into consideration the various concepts of eschatology in his work by regarding his philosophical writings as well as his Talmudic interpretations. As I will show, eschatology plays a significant role in the work of Levinas and is strongly linked to the notion of language. In this context, I would like to underline the relationship between the work of Franz Rosenzweig and Emmanuel Levinas regarding language and eschatology, especially in light of the recently published correspondence between Rosenzweig and Margit (Gritli) Rosenstock-Huessy, the so-called "Gritli" letters. Furthermore, this article aims at explaining the importance of the notion of the voice in order to point out a new interpretation of the saying ( le dire ) and the said ( le dit ) in the later work of Levinas.