In this article, Böckenförde tries to determine the proper means of conducting political theology. After dismissing juridical political theology in the vein of Carl Schmitt as not so much theological but rather sociological in its discussion of how original theological terms such as ‘sovereignty’ were transposed to the state, people, or government, he turns to two other models: Böckenförde sees a shift away from classical institutional political theology à la Augustine, which explores what Christianity has to say about a state’s status, legitimation, and structure, to what he calls appellative political theology. Immediately concerned with action, the latter manifests itself inter alia as liberation theology and tends to run the risk of dissolving into theologically justified, and ultimately arbitrary, politics. As an alternative model, Böckenförde extols the political theology of Pope John Paul II. By focusing on the words of Jesus and the Gospel and other topics that appear ‘nonpolitical’ at first glance, the pope makes the case for dignity, liberty, and the purpose of man, taking the side of the weak and rejecting violence. In Böckenförde’s view, such a political theology is not about to be rendered obsolete by modernity. Since politics is essentially concerned with relations between individuals and groups, religion cannot avoid being drawn into the political field and raise its voice there as well.
Understanding the 5·18 Democratic Uprising and Its Citizen-initiated Self-rule Community in the Light of the “Absolute Community” Discourse of The Social Science of May and the Political Theory of Hannah Arendt