The Black Side of the Sun. Issue 2 (1st March 2014)

• Record Type: Journal Article
• Authors: Sharpe, Matthew
• Is Part Of: Political theology. Volume 15:Issue 2(2014)
• Page Start: 151
• Page End: 174
• Publication Date: 2014-03-01
• Subjects: Christianity and politics -- Great Britain -- Periodicals; Political theology -- Periodicals; Christian socialism -- Periodicals; 261.7094105
• DOI: 10.1179/1462317X13Z.00000000072
• Languages: English
• ISSNs: 1462-317X

Abstract

<abstract xml:lang="en"> <title>Abstract</title> <p>Albert Camus is typically categorized as an atheistic thinker, in the same breath as Sartre. Yet there is a sizable, often sympathetic, theological response to his works, which deal at great length with Christian themes, wrestle with the problem of evil, and are animated by his own avowed desire — in strong contrast with Sartre and other existentialists — to preserve a sense of the sacred without belief in human immortality. This essay reconstructs three components of Camus's rapport and disagreement with Christian theology, which he approached pre-eminently through the figure of Augustine, central to his early <italic>Diplôme</italic> thesis. First, we recount the young Camus's neopagan "religiosity" — a sense of the inhuman majesty and beauty of the natural world at the heart of what he termed (and later regretted terming) the "absurd, " and rooted in Camus's own unitive experiences growing up amidst the sea, sand, and blazing sun of North Africa. Second, we look at Camus's engagement with the problem of evil, which for Camus — as for many early modern thinkers such as Bayle or Voltaire — represented the decisive immanent tension in later medieval theology, vindicating — in ethical terms — the modern rebellions against altar, pulpit, and throne. The essay closes by rebutting the charge, strongly argued recently by Ronald Srigley, that Camus was (both) anti-modern because anti-Christian. Camus's aim, we propose, was instead to bring together a neopagan sense of the wonder of the natural world and our participation in it, with the egalitarian components of Christian ethics, severed from secularized eschatological content.</p> </abstract>