John Milbank

John Milbank is Professor in Religion, Politics and Ethics in the Department of Theology and Religious Studies, University of Nottingham, and Director of the Centre of Theology and Philosophy. He is the author of numerous volumes and essays, including Theology and Social Theory (Wiley-Blackwell, 2nd ed., 2006), The World Made Strange: Theology, Language, Culture (Wiley-Blackwell, 1997), and Being Reconciled: Ontology and Pardon (Routledge, 2003). He is also co-author, with Slavoj Žižek, of The Monstrosity of Christ: Paradox or Dialectic? (MIT Press, 2009).

Posts by John Milbank:

Friday, January 18th, 2013

Are “new evangelicals” a new phenomenon or a reversion to type?

In her piece, Marcia Pally continues her most commendable attempt to describe the diversity of evangelical political opinion in the United States, and to provide a more nuanced account even of the evangelical right. As she suggests, the core of all evangelical political outlooks tends to be a belief in the importance of individual virtuous action and collaboration. This by no means betokens an entirely uncritical embrace of neoliberalism; the alliance with the latter has probably been forged by a horror at the (historically novel) libertarian cultural mores of the contemporary left. In actual practice much evangelical social action is more concerned with the common good than is the general run of more recent GOP attitudes, and it is, I think, partially a reflection on the political implications of this that has, as Pally notes, led many younger evangelicals to move leftwards.

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Wednesday, December 1st, 2010

Culture, nature, and mediation

Matthew Engelke is right: religion is about mediation. Ironically so, because it is about the divine; but because the divine is never directly available, religion must instead be about how the divine is indirectly manifest. . . . Because religion is about mediation, it naturally refuses any duality of nature and culture. Reality, as the true nature of things, is sacred, but it must be mediated by particular human relations and practices. Culture, therefore, can be neither merely arbitrary nor totally opposed to nature, since it is what truly discloses the latter.

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