| Abstract | Ovaj je rad podijeljen u dva dijela. Prvi se dio bavi Taubesovim promišljanjima o zapadnoj eshatologiji. Taubes promišlja o biti povijesti i zaključuje da se ista može dostatno promišljati samo ako uzmemo u obzir eshaton. Bit povijesti je sloboda, a elementi povijesti su vrijeme, vječnost i sloboda. Za Taubesa je židovska revolucionarna apokaliptika temelj zapadne eshatologije. U ovom dijelu ujedno pratimo povijest eshatologije - od Isusa, kojeg Taubes izuzima iz okvira Novog zavjeta. Ranokršćanska apokaliptika doživjela je svoju transformaciju s Augustinom, kada je iz opće, prešla u institucionalnu. Dolaskom Joakima, događa se revolucija unutar eshatologije. Institucionalnoj eshatologiji crkve suprotstavlja se ecclesia spiritualis. Taubes smatra da se kršćanska eshatologija privodi kraju pojavom reformacije i anabaptista. Slom anabaptizma je i slom kršćanske eshatologije, pa nastupa razdoblje filozofske eshatologije: s Hegelom na jednoj strani, te Marxom i Kierkegaardom na drugoj, krug ovih studija nije slučajno završen, nego u bitnome zatvoren.
Drugi dio rada bavi se Taubesovim tumačenjem Pavlove poslanice Rimljanima. Njegova osnovna teza je: Poslanica Rimljanima je politička teologija, politička objava rata carevima. Nadalje, bavimo se temama kao što su: legitimitet Pavlovog poslanja, legitimizacija Novog naroda, odnos zakona i opravdanja, odnos Mojsija i Pavla, pitanje kršćanskog antisemitizma... Kroz Pavla, Taubes donosi detaljan mesijanski prikaz dvaju glavnih problema postmodernog doba: kraj povijesti i kraj suvereniteta. Po njegovom mišljenju, idući Benjaminovim stopama, Pavlov mesijanizam proizveo je potres političke teologije i radikalno preispitivanje povijesti filozofije. |
| Abstract (english) | This paper is divided in two parts. The first part deals with reflections by Taubes on Western eschatology. Taubes ponders the essence of history and concludes that it can be sufficiently thought only if we consider the eschaton. The essence of history is freedom, and the elements of history are time, eternity, and freedom. For Taubes, the Jewish revolutionary apocalyptic is the foundation of Western eschatology. In this section we also follow the history of eschatology - from Jesus, which Taubes excludes from the framework of the New Testament. The early Christian apocalyptic underwent its transformation with Augustine, when it passed from the general to the institutional. With the arrival of Joachim, a revolution takes place within eschatology. The institutional eschatology of the church is opposed by ecclesia spiritualis. Taubes believes that Christian eschatology is coming to an end with the emergence of the Reformation and the Anabaptists. The collapse of Anabaptism is also the collapse of Christian eschatology, and the period of philosophical eschatology begins: Hegel on the one hand, and Marx and Kierkegaard on the other, the circle of these studies is not accidentally completed, but essentially closed.
The second part of the paper deals with interpretation by Taubes, of Paul's Epistle to the Romans. His basic thesis is: The Epistle to the Romans is political theology, the political declaration of war on emperors. Furthermore, we deal with topics such as: the legitimacy of Paul's mission, the legitimacy of the New People, the relationship of law and justification, the relationship of Moses and Paul, the issue of Christian anti-Semitism... Through Paul, Taubes provides a detailed messianic account of the two main problems of the postmodern age: the end of history and the end of sovereignty. In his view, following in Benjamin’s footsteps, Paul’s messianism produced a shock to political theology and a radical re-examination of the history of philosophy. |
