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Political theology is a broad and diverse series of investigations into the structural relationship between theology and politics – particularly the way that theological categories come to underpin modern political concepts, practices and institutions, such as sovereignty, the nation state and democracy. In this chapter I suggest that political theology is fundamentally concerned with the problem of legitimacy and that it refers to the absent place of the sacred in modern secular societies. As a mode of enquiry, it provides us with an alternative framework in which to understand modes of political experience that cannot be adequately grasped by conventional political theory. The chapter explores the origins of the concept, then turns to Carl Schmitt's influential interpretation of political theology as a secular translation of theological concepts into modern ideas of the sovereign state. It is argued that Schmitt's political theology is a justification for an authoritarian notion of sovereignty defined through the unilateral state of exception. The chapter then turns to alternative post-Schmittian approaches, including more radical interpretations of political or public theology that can inform social and racial justice struggles and climate action. Recent interventions in eco-political theology and economic theology are also considered.

This article attempts to draw the scope and content of contemporary Political Theology, based on a review of the 2013 publication titled, Political Theology: Contemporary challenges and future directions, edited by Francis Schüssler Fiorenza, Klaus Tanner and Michael Welker. The book is a collection of contributions which explore the contemporary content and potential future of the subject discipline. 'Political Theology' as critical theology and as a 'theology with its face towards the world' is committed to 'justice, peace and the integrity of creation' and is multifaceted. It represents a discipline with which theologians reflect on political-theological objectives across continents and paradigms. The article concludes with a brief investigation of the implications of insights offered in the book for the South African context (as part of the African continent). ; http://www.hts.org.za ; am2015

Intro -- Title Page -- Foreword -- Acknowledgments -- Abbreviations -- Introduction -- Part 1: Kierkegaard and Political Theology -- Chapter 1: Destitution of Sovereignty -- Chapter 2: Kierkegaard and the Critique of Political Theology -- Chapter 3: Johannes Climacus and Two Kierkegaards -- Chapter 4: Politics as Indirect Communication in The Moment and the Attack upon "Christendom" -- Part 2: Kierkegaard and the Politics of Faith, Hope, and Love -- Chapter 5: Downward Bound -- Chapter 6: Searching for a Secular God -- Chapter 7: Equality -- Chapter 8: Loving the Ones We See -- Chapter 9: Kierkegaard, Badiou, and Christian Hope -- Part 3: Kierkegaard and the Politics of Philosophy -- Chapter 10: The Time Is Out of Joint -- Chapter 11: Kierkegaard's "Single Individual" and Hardt and Negri's "Multitude" -- Chapter 12: Tagore and Kierkegaard as Resources for Political Theology -- Chapter 13: Theater, Theology, and Empowerment -- Chapter 14: Politicizing Kierkegaardian Repetition -- Chapter 15: Lost Expectations -- Part 4: Kierkegaard and the Politics of Theology -- Chapter 16: On Whose Authority? -- Chapter 17: Politics of the Church, Hidden and Revealed, in Søren Kierkegaard and John Howard Yoder -- Chapter 18: How (Not) to Write a Kierkegaardian Political Theology -- Chapter 19: The Spotlight and the "Courage to Be an Absolute Nobody" -- Part 5: Kierkegaard and the Politics of Communication -- Chapter 20: Kierkegaard's Dagdriver -- Chapter 21: Søren Kierkegaard, Indirect Communication, and the Strength of Weak Authority -- Chapter 22: Sociological Categories and the Journey to Selfhood -- Chapter 23: Kierkegaard and the Politics of Time.

For this Special Issue which confronts the ways in which the question of pluralism represents both haunting and promise within modern political theology, I explore the presence of pluralism in the context of the environmental crisis and religious responses to issues such as climate change. Following Jason Ā. Josephson-Storm, I suggest that models of disenchantment are misleading&mdash ; to quote Latour, &ldquo ; we have never been modern.&rdquo ; In engagement with a range of neo-vitalist scholars of enchantment including Rosi Braidotti, Karen Barad, Isabelle Stengers, Jane Bennett and William Connolly, I explore the possibility of a kind of critical-theory cosmopolitics around the concept of &ldquo ; enchantment&rdquo ; as a possible site for multi-religious political theology collaborations and argue that this is a promising post-secular frame for the establishment of cosmopolitical collaborations across quite profound kinds of difference.

There is a constant tension that exists within each individual. This is the struggle between the hidden ideologies and fixed ideas which enslave the individual and the need to rid themselves of them. It is through these that implicit religion forms. We require, in order to counteract this, a new theology, a secular theology – one which emphasizes the individual. In order to bring about a new theology, it is necessary to reconsider the philosophies of Adam Weishaupt, Louis Althusser, and Max Stirner and bring them into the modern discussion of implicit religion. This paper aims to bring together these understudied philosophers as well as contemporary leaders in political theology in order to reimagine the potential of the individual to rid themselves from fixed ideas and to realize their potential.