Published online by Cambridge University Press: 11 October 2013
The aspiration to find a theological perspective from which to view political life is a very old one. The converse – seeking to view theology from a political perspective – is new. It is one indication, perhaps, of an important cultural reversal of religion and politics. In what, retrospectively, has come to be known as ‘Christendom’, people subjected political philosophies to the test of faithfulness to biblical truth because, they supposed, the ways of politics are, and should be, subservient to the ways of God. In the long shadow of the French Revolution, however, democratic consensus and human rights have become the touchstones by which religious practices, and even Christian doctrines, are commonly assessed and regulated. In short, the content of anything called a ‘Christian’ political philosophy is judged acceptable or unacceptable by secular standards.
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2 Taylor, Mark Lewis, The Theological and the Political: On the Weight of the World. (Minneapolis: Fortress Press, 2011)CrossRefGoogle Scholar.
3 For more on this point see Graham, Gordon, The Case Against the Democratic State (Exeter: Imprint Academic, 2001)Google Scholar, and Ethics and International Relations, 2nd edn (Malden, MA, and Oxford: Wiley-Blackwell, 2008), esp. ch. 7.
4 See Philosophy of the Arts, 3rd edn (London and New York: Routledge, 2005), chs 3 and 4.
5 See Politics in its Place: A Study of Six Ideologies (Oxford: Clarendon Press, 1986), ch. 9.
6 Nietzsche, Friedrich, Twilight of the Idols, trans. Hollingdale, R. J. (London: Penguin Classics, 1968), §5Google Scholar, emphasis original.
7 Leonardo, and Boff, Clodovis, Introducing Liberation Theology (London: Burns & Oates, (English trans.), 1987)Google Scholar.