Theology for the End of the World

by Rose

It feels like the world is ending. In the midst of apocalyptic times it’s tempting to cling on tightly to what we still have. But what if our desire to save the world is part of the problem? Theology for the End of the World suggests that in responding to the deeply entwined systems of capitalism, racism and patriarchy we should stop trying to unearth a ‘good version’ of Christianity which stands opposed to these forms of violence and seek instead to reckon with the role that Christianity has played in making the world we now inhabit. How has Christianity shaped the histories of marriage and the family? How did Christianity invent race and give birth to capitalism? Grappling with the ambivalent inheritance of Christianity, a tradition passed down by enslaved people and enslavers; by violent husbands, resourceful wives and courageous sex workers; by rich people and the dispossessed, the book suggests Christians should give up on trying to redeem the world – a social order founded on violence and exploitation – and seek instead to end it.

Genres: Theology, Nonfiction

258 pages, Kindle Edition

Published July 31, 2023

Reviews

[Elliot · Rating 3 out of 5]

3.5- an enjoyable popular level work weaving together, in a more readable way, the insights of psychoanalysis, critical theory, and postcolonial theology. Rose recognizes that there is not some original or pure form of Christianity- instead there are only christianities and the numerous ways they have been involved in shaping the world- usually in violent, racist, colonial ways. Rose names these histories with damning clarity and insight. (Her book here pairs phenomenally with Lauren Winners book “The Dangers of Christian Practice). She also examines the way some of these christianities may help us end the world as we know it. (I found her less persuasive here and overly reliant on Lacan, especially in her conclusion). Overall a good read. I would recommend for anyone looking for an honest reckoning with the complicity of christian thought in the unjust structures of capitalism, colonialism, racism, and patriarchy.

[Matt · Rating 4 out of 5]

I'm not well versed in theology books, especially modern ones. I found the title of this engaging, as I can feel that the world's recent chaos feels unending and that hope has reason to be doubted. I think Rose does a nice job of discussing how the Christian traditions are intertwined with some of the struggles that exist today. She then imagines a Christianity, and a world, that can take responsibility and also create something new that I think she believes is more aligned with goodness. I'm glad I read it.

[Stephen Morley · Rating 5 out of 5]

Although fairly short, Rose has managed to gather together various, mostly recent, writings on race, gender and capitalism and their intersection, and presented them in a very lucid, succinct fashion, with a light, and sometimes witty, touch. Woven into this is an analysis of how Christianity has historically been at the heart of the emergence and continuation of racism, sexism and the violence of capitalism - each being intimately related to the other two.

Rose argues that there is no ‘pure’ Christianity that we can retrieve, and yet despite the complicity of Christianity in various forms of oppression, there are aspects, and insights, of Christianity which are retrievable, so long as it is absolutely honest with the history, contradictions and failings of Christianity. I found much in this that chimes in with the writings of Andrew Shanks (though his focus is very different).

Rose goes on to argue against any idea that our current world, however awful it is, can be entirely eradicated in some ideal new world. In part the reasons given for this resemble the familiar, age old, arguments against revolutionary change, in that they revolve around the inherent complexities of human subjectivity, of the self, which restrict the scope for radical change. Rose doesn’t present a full account of this, but merely pointers to the psychological constraints that prevent individuals from being entirely in control of themselves - drawing especially on Lacan and Augustine, among others. But despite this, it is still possible to acknowledge, understand and confront these constraints. I think that a much fuller theory of subjectivity is needed, one that would take account of, for example, the need for recognition, and of the fear of judgement. It would have been interesting if Rose had engaged with the work of her namesake, Gillian Rose, especially her book ‘The Broken Middle’.

Rose concludes by calling for a full rejection of the world in its current form, for its “abolition”. Noting the utopian character of this call, Rose invokes the notion of ‘non reformist reforms’ (Trotsky’s transitional demands comes to mind). Presumably political change is to go hand-in-hand with a revolution in self understanding.

There is much in the book that is thought provoking and which cannot be summed up in a review (the sections on angels and women in the OT are especially illuminating). In particular, I found the chapter on God intriguing as it posed a rather important question: what is the point of it all (God’s creation)? I shan’t give away Rose’s answer here, but I didn’t find that the answer connected with the conclusion. At any rate, I believe that a more comprehensive answer - of ultimate purpose - is called for, a deep concept of flourishing (again, Andrew Shanks is suggestive with his notion of openness).

The book may be principally aimed at Christians, but I think it is vital reading for anyone who, like Rose, rejects the violence and oppression of our world.

[Sean Canty · Rating 5 out of 5]

This is a book expressly written with a Christian audience in mind but it's useful far more widely. What interests me is this book's wide-ranging discussions of apocalyptic political theology and how useful this is for answering the Lacanian question - "what do we really want?". Modernity is, as Rose says, "the transformation of theological concepts and structures into new forms".

The book's broad point is that the impulse to 'save' the world is rife with problems - without wishing to diminish the scale of environmental disaster and social inequality. Rose says that, far from identifying ways to improve the world and deliver it from environmental and social disaster, Christian theology is responsible - by portraying the world as fallen and in need of saving - for much of what is wrong with the contemporary world by enslaving people, creating capitalism and more.

To make the main point, Rose draws attention to how rich and disruptive a theological critique can be for thinking about the contemporary world and its values. For example, across different chapters she shows how the concept of an unpayable debt links the national economy and morality. And the interiorisation of morality to a private, individual place thanks to Calvin and Luther is why Christianity leaves us with no way to criticise the way the economy is run. Elsewhere, the Augustinian "double-bind" of freedom has been used to prolong the persecution of black Americans after the abolition of slavery. Christianity has created social and political conditions for huge lifelong suffering in various ways across centuries.

Rose is interested in more than just criticism, she is also engaged in finding out what she thinks life should be about. "The question of what's worth doing with our time and energy is, historically, tangled up with the theological questions of creation and redemption". But, Rose argues, doctrines of creation have been answered in ways that permit injustices and unequal social hierarchies and doctrines of redemption covered up deep conflict and violence in Christian history. Freedom "is something that we have created for one another" and we can improve it by redefining it as not just the choice between slavery to sin or submission to God.

Revelation radically challenges public authority and this can be liberating. So apocalyptic political theology is useful for introducing tension over the duty to "save" the world, the role of national rulers in executing divine will, and several of the other poor ideas the world has inherited from Christianity. On a human level, "apocalyptic" politics today could be about centering political disorder, surrealism, permissiveness, resistance and queerness. This thinking is valuable if it helps carve out a life for everyone and create a politically pluralist society.

Few people are doing this kind of constructive post-Christian, post-secular political philosophy. Rose is probably one of the most persuasive. It's also really helpful thinking as we all struggle to figure out what it means to be somewhere between fallen angels and risen apes, and how to reconcile our differences in society.

[E. · Rating 2 out of 5]

Some chapters were really good and compelling, others less so. An uneven book.

The basic point is interesting and profound--that Christians should currently want the end of the world, with that meaning an end to our current political and economic system and the Christian theology tied up with it.

[chai · Rating 3 out of 5]

14 years in catholic school and not once did they mention of the criminal atrocities david and judah did wtaf

[Mark · Rating 5 out of 5]

A timely book that shakes you out of your theological complacency. Combining rigorous thought and accessible writing, Rose offers an important corrective to how many Christians talk about hope. Highly recommended.