{"id":10640,"date":"2026-06-09T08:00:00","date_gmt":"2026-06-09T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=10640"},"modified":"2025-12-14T15:58:49","modified_gmt":"2025-12-14T15:58:49","slug":"looking-at-eric-santners-book-2016-the-weight-of-all-flesh-part-18-of-28","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=10640","title":{"rendered":"Looking at Eric Santner\u2019s Book (2016)\u00a0The Weight of All Flesh\u00a0(Part 18 of 28)"},"content":{"rendered":"\n

0366 Giorgio Agamben\u2019s genealogy of economy and government<\/em> supports Foucault\u2019s conclusion: <\/p>\n\n\n\n

The modern person supplements and supplants medieval sovereignty with \u201cgovern-mentality\u201d (that is, management of the political economy).<\/p>\n\n\n\n

0367 Agamben claims that the Christian elaboration of the Trinity as a description of God<\/em> is key.<\/p>\n\n\n\n

Early Church writers transubstantiated the Greek term for \u201chousehold\u201d, oikos<\/em>, into an image for the \u201coik\u201d-onomy of God<\/em>.  Later, Gnostic interpretation brought the term, \u201ceconomy\u201d, from heaven to earth.<\/p>\n\n\n\n

0368 The latter transition may be phrased as a question: If Jesus is king, then who is sitting on the throne in yon castle?<\/em><\/p>\n\n\n\n

The theological difference between general and special providence split into a host of late medieval and early modern distinctions.  Politics went with words \u201claw\u201d, \u201cconstituted power\u201d, and \u201clegal\u201d.  Economics went with \u201corder\u201d, \u201cconstituent power\u201d and \u201clegitimate\u201d.<\/p>\n\n\n\n

0369 One irony of God\u2019s Entrance into the Continuum of Time<\/em> is that God does not want glory.<\/p>\n\n\n\n

God wants flow<\/em>.  Divine grace <\/em>flows into human nature<\/em> just like water<\/em> fills an artisanal spring<\/em>.<\/p>\n\n\n\n

Grace (the hidden) and human nature (the apparent) are contiguous.<\/p>\n\n\n\n

The contiguity is flowing in<\/em>.<\/p>\n\n\n\n

Grace [inflows] nature.<\/p>\n\n\n\n

0370 Jesus is God\u2019s Entrance into the Continuum of Time.<\/em><\/p>\n\n\n\n

Early Christians addressed many questions. <\/p>\n\n\n\n

What happened?  How did this come to be?  How did time itself become divided by the presence of God?  Isn\u2019t God outside of time?  How could a mortal being order the continuum of time?<\/p>\n\n\n\n

Christians did not go about glorifying the One True (Time-Ordering) God as a public work.  They did so as a way to get in tune with one another<\/em>.<\/p>\n\n\n\n

If anyone heard Christians singing their doxologies, they could call Roman soldiers to break up the meeting.<\/p>\n\n\n\n

0371 Yet, there is always the matter of advertising.<\/p>\n\n\n\n

Doxologies to God the Father, Son and Holy Spirit<\/em> eventually translated into the political fetish2bC<\/sub>, the commodity fetish2bB<\/sub>, as well as the me-too fetish2bA<\/sub>.<\/p>\n\n\n\n

0372 Indeed, the story that Santner and Agamben tell<\/em> begins when the kings of the fledgling realms of Europe began to ask, \u201cWhat about me?\u201d<\/p>\n\n\n\n

Thus, the glorification of the One True (Time-Ordering) God<\/em> was taken out of its theological box and fashioned into goofy theories like the king\u2019s dual body<\/em>.<\/p>\n\n\n\n

The royal values imbuing the mortal body of the king<\/em> were glorious.<\/p>\n\n\n\n

0373 The transfer of glory from God to king <\/em>fits the sovereign level of the society tier<\/em>.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

0374 The question that I have to ask is this:  Why would the One True (Time-Ordering) God need praise and glorification?<\/p>\n\n\n\n

Surely, it is not to shore up His Sovereign Power through habituation.<\/p>\n\n\n\n

0375 Maybe it is keep us on shore through habituation.  Otherwise we could be lost at sea.<\/p>\n\n\n\n

The Church performs liturgy in order to remind herself of something the angels already know and do<\/em>.<\/p>\n\n\n\n

0376 Angels unite thought and action without contradiction.  In doing so, they think-do good and evil<\/em>.<\/p>\n\n\n\n

0377 For humans, the unity of thought and action<\/em> is full of contradictions.<\/p>\n\n\n\n

In fact, the unity goes under the label: good and evil<\/em>.<\/p>\n\n\n\n

0378 There are two actualities to good and evil<\/em>: thinking and doing.<\/p>\n\n\n\n

Since they contradict, their nested forms cannot hierarchically order themselves.  They do not interscope.  Instead, they intersect.  Two actualities combine into one.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

0379 This is the basic intersection for the message that underlies the word \u201creligion\u201d<\/em>.<\/p>\n\n\n\n

0380 What does this imply?<\/p>\n\n\n\n

Liturgy<\/em>, to humans, habituates what angels already think-do<\/em>.<\/p>\n\n\n\n

0381 Santner mentions a 1935 book that Agamben found inspiring.<\/p>\n\n\n\n

Eric Peterson\u2019s Book of Angels: Their Meaning and Place in the Liturgy<\/em> puts it simply: The hymnic glorification of God<\/em>constitutes the very being of angels<\/em>.<\/p>\n\n\n\n

0382 To me, this implies that an angel<\/em> goes with a liturgical office<\/em>, occupying the normal context of the situation level of the society tier<\/em>, just like the glorious body of the king<\/em>.<\/p>\n\n\n\n

An angel sings words about God, praising His laws, His actions, and His decrees<\/em>, just as the mortal body of the king expresses the embodiment of noble values<\/em>.<\/p>\n\n\n\n

Finally, the angel, contrary to the strange bureaucratic characters in Kafka\u2019s stories, emerges from the potential of \u2018something to announce\u2019<\/em>.<\/p>\n\n\n\n

0383 The angel is a messenger, emerging from and situating the potential of a message<\/em>, just as the mortal body of the king<\/em> actualizes the potential of kingliness<\/em>.  <\/p>\n\n\n\n

0384 That makes me wonder.<\/p>\n\n\n\n

Is kingliness<\/em> like a message<\/em>?<\/p>\n\n\n\n

0385 Here is how this looks as a diagram.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n\n\n\n

0386 The Greek word doxa<\/em> means \u201cglory\u201d.<\/p>\n\n\n\n

Christians perform doxologies in imitation of the angels.<\/p>\n\n\n\n

Angels perform their songs of praise with felicity.<\/p>\n\n\n\n

I don\u2019t think that they even need practice.<\/p>\n\n\n\n

0387 In contrast, doxologies<\/em> habituate humans into the cognitive space potentiated by Jesus, the Messiah<\/em>.<\/p>\n\n\n\n

0388 God is One Household<\/em> (or Oikos<\/em>).<\/p>\n\n\n\n

The Father, Son and Holy Spirit are three persons in One Oikos.<\/p>\n\n\n\n

0389 One Oikos<\/em> describes the potential underlying three divine manifestations within the Abrahamic and Pauline traditions:<\/em> Yahweh<\/em>, Jesus<\/em> and the Spirit.<\/em><\/p>\n\n\n\n

Three Persons<\/em> are in One God<\/em>.<\/p>\n","protected":false},"excerpt":{"rendered":"

0366 Giorgio Agamben\u2019s genealogy of economy and government supports Foucault\u2019s conclusion:  The modern person supplements and supplants medieval sovereignty with \u201cgovern-mentality\u201d (that is, management of the political economy). 0367 Agamben claims that the Christian elaboration of the Trinity as a description of God is key. Early Church writers transubstantiated the Greek term for \u201chousehold\u201d, oikos, into an image for the \u201coik\u201d-onomy […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[417],"tags":[],"class_list":["post-10640","post","type-post","status-publish","format-standard","hentry","category-book-review"],"yoast_head":"\nLooking at Eric Santner\u2019s Book (2016)\u00a0The Weight of All Flesh\u00a0(Part 18 of 28) - An Archaeology of the Fall<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.raziemah.com\/blog\/?p=10640\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Looking at Eric Santner\u2019s Book (2016)\u00a0The Weight of All Flesh\u00a0(Part 18 of 28) - An Archaeology of the Fall\" \/>\n<meta property=\"og:description\" content=\"0366 Giorgio Agamben\u2019s genealogy of economy and government supports Foucault\u2019s conclusion:  The modern person supplements and supplants medieval sovereignty with \u201cgovern-mentality\u201d (that is, management of the political economy). 0367 Agamben claims that the Christian elaboration of the Trinity as a description of God is key. 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