The advent of modern science brought deep challenges to traditional religion. Miracles, prophecy, immortal souls, absolute morality - all of these fundamental notions were challenged by the increasingly analytical and skeptical approach of modern scientists. One philosopher, Baruch Spinoza, proposed a new theology, rooted in a close analysis of the Bible, which could fit this new science and provide a sound basis for a social order. "Spinoza's Radical Theology" explains the mechanics and meaning of Spinoza's ideas and how they can inform the questions with which we still struggle today.

Seventeenth-century Holland was a culture divided. Orthodox Calvinists, loyal to both scholastic philosophy and the quasi-monarchical House of Orange, saw their world turned upside down with the sudden death of Prince William II and no heir to take his place. The Republicans seized this opportunity to create a decentralized government favourable to Holland's trading interests and committed to religious and philosophical tolerance. The now ruling regent class, freshly trained in the new philosophy of Descartes, used it as a weapon to fight against monarchical tendencies and theological orthodoxy. And so began a great pamphlet debate about Cartesianism and its political and religious consequences. This important new book begins by examining key Radical Cartesian pamphlets and Spinoza's role in a Radical Cartesian circle in Amsterdam, two topics rarely discussed in the English literature. Next, Nyden-Bullock examines Spinoza's political writings and argues that they should not be seen as political innovations so much as systemizations of the Radical Cartesian ideas already circulating in his time. The author goes on to reconstruct the development of Spinoza's thinking about the human mind, truth, error, and falsity and to explain how this development, particularly the innovation of parallelism - the lynchpin of his system - allowed Spinoza to provide philosophical foundations for Radical Cartesian political theory. She concludes that, contrary to general opinion, Spinoza's rejection of Cartesian epistemology involves much more than the metaphysical problems of dualism - it involves, ironically, Spinoza's attempt to make coherent a political theory bearing Descartes's name.

The Palgrave Handbook of Radical Theology is the definitive guide to radical theology and the commencement for new directions in that field. For the first time, radical theology is addressed and assessed in a single, comprehensive volume, including introductory and historical essays for the beginner, essays on major figures and their thought, and shorter articles on various themes, concepts, and related topics. This book is a seminal work for the radical theology movement. It clarifies origins and demonstrates the exigency and utility of current figures and issues. A useful and essential guide for newcomers and veterans in the field, this volume serves as both a reference work and an introduction to omitted or forgotten topics within contemporary discussions.

Spinoza's Theological-Political Treatise was published anonymously in 1670 and immediately provoked huge debate. Its main goal was to claim that the freedom of philosophizing can be allowed in a free republic and that it cannot be abolished without also destroying the peace and piety of that republic. Spinoza criticizes the traditional claims of revelation and offers a social contract theory in which he praises democracy as the most natural form of government. This Critical Guide presents essays by well-known scholars in the field and covers a broad range of topics, including the political theory and the metaphysics of the work, religious toleration, the reception of the text by other early modern philosophers and the relation of the text to Jewish thought. It offers valuable perspectives on this important and influential work.

Kant's defence of religion and attempts to reconcile faith with reason position him as a moderate Enlightenment thinker in existing scholarship. Challenging this view and reconceptualising Kant's religion along rationalist lines, Anna Tomaszewska sheds light on its affinities with the ideas of the radical Enlightenment, originating in the work of Baruch Spinoza and understood as a critique of divine revelation. Distinguishing the epistemological, ethical and political aspects of such a critique, Tomaszewska shows how Kant's defence of religion consists of rationalizing its core tenets and establishing morality as the essence of religious faith. She aligns him with other early modern rationalists and German Spinozists and reveals the significance for contemporary political philosophy. Providing reasons for prioritizing freedom of thought, and hence religious criticism, over an unqualified freedom of belief, Kant's theology approximates the secularising tendency of the radical Enlightenment. Here is an understanding of how the shift towards a secular outlook in Western culture was shaped by attempts to rationalize rather than uproot Christianity.

Spinoza is praised as a father of atheism, a precursor of the Enlightenment, an 'anti-theologian' and a father of political liberalism. When the religious dimension of Spinoza's thought cannot be ignored, it is usually dismissed as some form of mysticism or pantheism. This book explores the positive references to Christianity presented throughout Spinoza's works, focusing particularly on the Tractatus Theologico-politicus. Arguing that advocates of the anti-Christian or un-Christian Spinoza fail to look beyond Spinoza's ethics, which has the least to say about Christianity, Graeme Hunter offers a fresh interpretation of Spinoza's most important works and his philosophical and religious thought. While there is no evidence that Spinoza became a Christian in any formal sense, Hunter argues that his aim was neither to be heretical nor atheistic, but rather to effect a radical reform of Christianity and a return to simple Biblical practices. This book presents a unique contribution to current debate for students and specialist scholars in philosophy of religion, the history of philosophy and early modern history.

Frampton reassesses Spinoza's relationship to higher criticism by drawing attention to the emergence of historical-critical investigations of the Bible from among heterodox Protestants during the sixteenth and seventeenth centuries.

At his death, Spinoza left two major works, very different from one another. The first is the Ethics, rigorously set out in geometrical terms, with definitions, axioms, and theorems. In the Ethics, Spinoza takes the reader down the path of reason to an ultimate beatitude, a rational salvation, a kind of peace of mind attained through the true knowledge of God, oneself, and one's place in the world. The other is of a very different sort. The Tractatus theologico-politicus is set out in twenty chapters. It begins with a discussion of prophecy and revelation, followed by a detailed description of Scripture, and what we can learn from it, the message of scripture. And that message is to be obedient to God, and to love our neighbours as ourselves. Two books, two styles of argument, two very different paths to salvation, arguably two Gods and arguably two very different kinds of kinds of salvation at the end. But one author. The challenge is evident: how do these books fit together? One is about reason, the other about revelation, one is about personal salvation, the other more focused on how we live together. Spinoza's writing has always drawn strong reactions, both positive and negative: he was accepted by some as a kind of secular prophet offering us a guide to life, and rejected by others as a kind of atheist and heretic. In this book, a diverse international group of seventeen scholars confronts these two central works in the philosophical canon, and explores what Spinoza is trying to tell us about life, the world, and our place in it.

Readership: Readers with an interest in the European Enlightenment; intellectual and cultural historians; scholars and students of philosophy.

In the 1960s, the strict opposition between the religious and the secular began to break down, blurring the distinction between political philosophy and political theology. This collapse contributed to the decline of modern liberalism, which supported a neutral, value-free space for capitalism. It also deeply unsettled political, religious, and philosophical realms, forced to confront the conceptual stakes of a return to religion. Gamely intervening in a contest that defies simple resolutions, Clayton Crockett conceives of the postmodern convergence of the secular and the religious as a basis for emancipatory political thought. Engaging themes of sovereignty, democracy, potentiality, law, and event from a religious and political point of view, Crockett articulates a theological vision that responds to our contemporary world and its theo-political realities. Specifically, he claims we should think about God and the state in terms of potentiality rather than sovereign power. Deploying new concepts, such as Slavoj Žižek's idea of parallax and Catherine Malabou's notion of plasticity, his argument engages with debates over the nature and status of religion, ideology, and messianism. Tangling with the work of Derrida, Deleuze, Spinoza, Antonio Negri, Giorgio Agamben, Alain Badiou, John D. Caputo, and Catherine Keller, Crockett concludes with a reconsideration of democracy as a form of political thought and religious practice, underscoring its ties to modern liberal capitalism while also envisioning a more authentic democracy unconstrained by those ties.