The first in a series of books I have just read that somehow inspired me, is Alain Badiou's book on St.Paul's radical philosophy and politics.
Alain Badiou is one of the contemporary philosophers who despite his announced atheism is exploring Christian doctrine for resources to meet present philosophical and political challenges. In particular, he has engaged with Christian thought as it develops through the work of St. Paul. Most of Badiou's philosophy is hard to understand, since he is often demanding an advanced understanding of mathematics (in particular Cantorian set theory) from his readers. I wish...
One could of course accuse Badiou of simply trying to shape St. Paul in the image of his own philosophy. He is certainly not the only one doing that. His project is nevertheless fascinating because of how he introduces the book to his assumed atheist readers (to whom he obviously feels he has to justify his use of Christian thought at all). Badiou himself states that there are more important distinctions to make in the contemporary world than between 'religion' and philosophy.
Our contemporary world, says Badiou, is a place where there is a homogenizing universalism on the one hand, and a kind of impotent identity politics on the other. What does this mean? On one side, a globalizing market reduces all forms of life to mere numbers on a sheet of paper, drained of any specific quality. Everything can be measured (in terms of money), and compared on the same background. On the other side, there are groups seeking recognition of their 'rights' within this global order, and trying to distinguish themselves from those who do not belong to that particular group.
Badiou claims the conditions we live under are similar to the circumstances of St. Paul, and that we have much to learn from the apostle's radical break with everything around him and his construction of a new way of thinking and living the (his) truth. On the one hand, Paul was surrounded by a Roman empire (our time's global market) that enveloped all particular identities within its geographical borders and the limits of its Greek philosophy. On the other hand, he was engaging with a Jewish community (our time's identity politics and interest groups) that sought to have their particular 'rights' recognized by the Empire, while distinguishing themselves from all the other groups through certain characteristics.
These two forms of 'universalism' always go together - in fact they re-enforce each other -, and both are false to Badiou. What he sees St. Paul doing, then, is to challenge both of these at the same time. St.Paul refuses all the available categories of the world around him ('there is no Greek nor Jew, no male nor female, etc'), and constructs 'from scratch' a completely new kind of practicing community (the Church) that is universal but not homogenizing like the empire, and time/place-specific without being based on particular qualities (showing who's 'in' or 'out') like the Jewish community.
Badiou's reading of St. Paul flies in the face of what many contemporary churches seem to be practicing. Either, the church attempts to subsume everything and everyone into itself (as if it were an Empire) - or it is fighting for its 'rights' to be recognized by the State, while constantly trying to define the criteria for being 'within' and 'outside of' its fold (as if it were just another interest group). Badiou's reading suggests none of these strategies are 'Christian' in the way St. Paul describes it.
Contemporary theologians and self-professed believers might be facing a time when atheist philosophers are prepared to do more radical theological thinking (and practicing) than themselves...
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