The tradition that examines the relationship between religious concepts and political authority, and that argues many ostensibly secular political concepts are secularized theological ones — that sovereignty, legitimacy and emergency power carry a theological structure their users no longer recognize.
Augustine gave the Western tradition its founding statement in The City of God (426), written after the sack of Rome to distinguish the earthly city, organized around self-love and coercion, from the city of God. The distinction gave Christian political thought a way to accept political authority without sacralizing it, and it structured a millennium of argument about the two swords, the relation of pope to emperor, and the limits of obedience.
Carl Schmitt revived the field in the twentieth century with the claim that "all significant concepts of the modern theory of the state are secularized theological concepts" — the sovereign who decides the exception standing where the God of the miracle once stood. Schmitt joined the Nazi party in 1933 and supplied legal argument for the regime, and the tradition has had to reckon with the fact that its sharpest modern formulation came from that quarter. Much of the best subsequent work is a response to him rather than an extension: Erik Peterson denying that Christian trinitarianism can underwrite any political theology at all, Kantorowicz tracing the king's two bodies, Taubes and Agamben reading the same material toward opposite conclusions.
The field is now at least as active outside Christian thought as within it, taking in Islamic and Jewish political theory, liberation theology's reading of Exodus, and secularization debates about whether liberal democracy rests on religious foundations it can neither justify nor replace. Its recurring question is whether the secular is genuinely a neutral space or a theological settlement that has forgotten its own origins.
