All posts tagged: apocalyptic

Political Theology’s Haunting of Contemporary Politics

Erik Peterson’s Thought Erik Peterson and Carl Schmitt had met as early as 1919 but became better acquainted in 1924 when Peterson took a Church History and New Testament chair at the University of Bonn. This was a period of development for Peterson’s thought and he would eventually cross the Tiber in 1930 at great personal expense. The road to Catholicism was not a short one for Peterson and his relationship with Schmitt was significant in multiple ways. They were friends who commonly shared ideas and spoke highly of each other. Not the least significant of these shared ideas was that in Peterson’s own study of the New Testament he discovered that it was rife with legal terms. Thus, according to Peterson’s astute biographer Barbra Nichtwieß, the friendship between Schmitt and Peterson led to certain parallel insights in their respective disciplines as well.[1] Both thinkers are apocalyptic, but whereas Schmitt’s apocalyptic identifies a particular political crisis and emphasizes the importance of political decision, Peterson’s focuses on the cosmic and revelatory transformation that has occurred through …

Can Schmitt’s Political Theology Be Redeemed?

A sure way to establish enduring significance as a thinker is to combine sophistication with carefully constructed ambiguity and, if necessary, outright contradiction. The odd combination of precision and ambiguity is something of a goldmine for interpretation and debate. To exponentially amplify it, the thinker just needs to be involved in some form of notoriety that makes a determinative interpretation all the more significant in order to illuminate what went wrong. One need only look at the complexity of Heidegger’s legacy to see how public and important such discussions can become. The notoriety licenses all manner of analyses—Is his or her work entirely undermined by such transgression? Does their thought lead to failure or is some contextual explanation a possible exoneration? The contrast of intellectual achievement and moral failure strikes us viscerally by touching on one of our most basic fears: that markers like high intellect and education cannot always protect against violence and hatred. Like Heidegger, Carl Schmitt is such a thinker of great sophistication, ambiguity, and notoriety. The famous German jurist and political …

Derrida, Politics, and the Little Way

So this is a permanent Stimmung: I am a prophet without a prophecy, a prophet without being a prophet. —Jacques Derrida[1] Christianity has embraced the apophatic, and perhaps even deconstructive, since its inception.[2] But the place of the apophatic in Christianity is rather difficult to discern as it introduces something of a free radical. Does the apophatic relativize all discourse about God or just check some of it? Does the Word of God prescribe a certain manner of speaking and of silence? How does this deferral to mystery correlate with philosophy? For the past century there has been a growing awareness of how philosophy, whether in its idealist and/or political forms (insofar as these can be separated), has appropriated and mimicked Christian discourse. The philosophy of Jacques Derrida operates uniquely in this regard for here is someone who works similarly to certain expressions of apophatic theology even as Derrida disavows being an apophatic theologian. But what does it mean for Derrida the philosopher to continually perform contradiction and confusion in texts? If Derrida attempts to …

Dostoevsky’s Literary Burden of Representing Saints

Perhaps no one in the history of modern literature was as conscious as Dostoevsky regarding the literary burden taken on when it came to presenting or representing an unassailably good person. Such a depiction was weighed down with representational disadvantages: it took talent but was not impossible to depict a great sinner who undergoes conversion or is capable of such; it took a unique talent, someone of Dostoevsky’s psychological acuity, to lay bare the psyche of the person alienated from others, self, and God and free-falling into incoherence. But how to depict a truly good man, indeed, a man who is nothing short of a saint, someone who has died to self and made himself available to others, was a task for which Dostoevsky was unsure that his or indeed anyone’s literary gifts were a match. Hagiography is a genre of long-standing, but no modern writer confuses it with literature, which requires characters that are not only believable in the modern world, but show the capacity to negotiate and transcend it. But just such a …

The Patron Saint of Media Studies

When WIRED magazine christened the Canadian media guru Marshall McLuhan its “patron saint” on the original masthead in 1992, it seemed like a fitting honor. After all, the new tech culture magazine was the self-proclaimed authority on where the world was headed in the digital age. So tagging McLuhan, the late English professor turned media philosopher, added some prophetic pomp. His popular slogans like “the medium is the message” sounded like Zen koans written by an ad man, perfect for a Silicon Valley culture fixated on spreading the gospel of techno-utopianism. Here is something you will not find in WIRED magazine: “In Jesus Christ, there is no distance or separation between the medium and the message: it is the one case where we can say that the medium and the message are fully one and the same.”[1] A theological take on “the medium is the message.” This is also McLuhan. Whether McLuhan coined his famous phrase while looking at a television or a crucifix is of little importance. What is interesting is how McLuhan applied …