Early Christian Political Philosophy

Lunn-Rockliffe, Sophie

doi:10.1093/oxfordhb/9780199238804.003.0009

Cited by 3 publications

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“…Thus Sophie Lunn-Rockliffe has asserted recently that "Eusebius' idea of kingship is not merely a Christianization of Hellenistic philosophy, but builds on powerful scriptural language of God as king." 23 There is much more going on in Eusebius than "simply" repetition, with "suitable modifications," 24 of a Hellenistic theory of the king's mimesis of God. Hellenistic schemas, while speaking of the logos or law, assume a dualism when it comes to mimesis: it is really only about God and the king.…”

Section:  Hellenistic Political Thought and Eusebian Appropriationmentioning

confidence: 99%

Eusebius as Political Theologian: The Legend Continues

Singh

2015

H. Theolo. Review

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It was Franz Overbeck who, in his attack on Harnack, referred to Eusebius's work as “[that] of a hairdresser for the emperor's theological periwig,” and the eminent historian Jacob Burckhardt who declared Eusebius to be “the most objectionable of all eulogists” and “first thoroughly dishonest historian of antiquity.” The summary judgment of such luminaries has aided the tendency to write off the bishop of Caesarea as a hopeless ideologue. In recent decades, a shift has been underway to recalibrate the picture we have of Eusebius, with robust scholarship arguing in support of his work as an historian and biblical scholar. The aim has been in part to distance Eusebius from Constantine, a proximity that is the source of much of the modern consternation with the bishop, given modernity's own genealogical unease with the relation between religion and politics. Whatever Eusebius's actual relations with the emperor, however, his rhetoric of apparently unequivocal exaltation of Constantine endures. Yet this, too, requires reassessment.

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Section:  Hellenistic Political Thought and Eusebian Appropriationmentioning

confidence: 99%

Eusebius as Political Theologian: The Legend Continues

Singh

2015

H. Theolo. Review

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“… 6 Standard accounts of Augustine in political theory share this emphasis on transcendence. Sophie Lunn-Rockliffe suggests that, for Augustine, “the truly important community is not this-worldly, but transcendent” and argues that Augustine's primary critique against classical philosophers targeted their “inappropriately earthly focus” (2011, 150–1).…”

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confidence: 99%

Between Presumption and Despair: Augustine's Hope for the Commonwealth

Lamb

2018

Am Polit Sci Rev

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Many political theorists dismiss Augustine as a pessimist about politics, assuming his “otherworldly” account of love precludes hope for this-worldly politics. This article challenges this pessimism by applying recent research on Augustine's “order of love” to reconstruct his implicit order of hope. Analyzing neglected sermons, letters, and treatises, I argue that Augustine encourages hope for temporal goods as long as that hope is rightly ordered and avoids the corresponding vices of presumption and despair. I then identify “civic peace” as a common object of hope that diverse citizens can share. By recovering hope as a virtue and reframing civic peace as a positive form of civic friendship, I argue that Augustine commends a hope for the commonwealth that avoids both presumption and despair. I conclude by analyzing how Augustine's vision of the commonwealth can inform contemporary political theory and practice.

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On the lack of explicit internal criticism of contemporary personalists. An outline of the problem

Stachurski¹

2023

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Contemporary personalism was born out of a certain anthropological disagreement with certain concepts that arose on the basis of naturalism and scientism in the nineteenth and twentieth centuries. However, as practice shows, personalism has not achieved spectacular “success” in the world of philosophy in the form of neither clear external criticism from opponents (be it from the Frankfurt School or representatives of postmodernists), nor internal criticism within the framework of discussions within personalism itself. And yet it is difficult to deny the representatives of this trend a clear contribution to the development of such concepts and terms as: value, person (as a corporeal and spiritual being with social orientation), common good, commitment. The aim of this article is to try to answer the question why criticism within personalism could result in a certain exposure of views “outside” the world of philosophy.

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Early Christian Political Philosophy

Cited by 3 publications

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Eusebius as Political Theologian: The Legend Continues

Eusebius as Political Theologian: The Legend Continues

Between Presumption and Despair: Augustine's Hope for the Commonwealth

On the lack of explicit internal criticism of contemporary personalists. An outline of the problem

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