Теория Катехона

Sovereignty between the Katechon and the Eschaton: Rethinking the Leviathan


This paper both rejects the reading of Hobbes’s Leviathan as a secularised katechon and rethinks anew the questions of sovereignty and politics in his thought. It does so by examining the eschatological character of his politico-theological understanding of the relation between the kingdom of the Leviathan and the kingdom of God. Indeed, through different contemporary readings of Hobbes’s theory of the State,this paper offers an insight into the concrete eschatology at operation in Hobbes’s thought and underscores its relevance for the understanding of government, biopolitics and sovereignty. This is achieved through two different, albeit interconnected undertakings, which in turn allow us to agree but also to go beyond Agamben’s claim that the State, in Hobbes, does not have a katechontic function.The first is an exposition of the a-teleological character of Hobbes’s eschatology and his metaphysics of motion. The second involves a consideration of the temporality and the nature of the relation between the a-historical world of reason and the historical world of faith that underpins Hobbes’s theory of the State. 

The Russian-European Revolutionary Contest Before 1871 (Third Rome - part 1)


The Church of the Old Rome fell because of the infidelity of the Apollinarian heresy. The Second Rome—the Church of Constantinople—was hewn down by the axes of the sons of Hagar. And now this Third Rome of thy mighty kingdom—the holy catholic and apostolic Church—will illumine the whole universe like the sun. . . . Know and accept, О pious Tsar, that all the Christian kingdoms have come together into thine own, that two Romes have Alien, and that a third stands, while a fourth there shall not be; thy Christian kingdom shall fall to no other.

Katechon & Antichrist. Definitions & Theories


For that day shall not come, except there come a falling away (apostasia) first, and that man of sin (anomia) be revealed, the son of perdition (apoleia); who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he (ho antikeimenos) as God sitteth in the temple of God (eis ton naon), shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth (to katechon) that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth (ho katechon) will let, until he be taken out of the way (ek mesou geneta). 

The Withholding Power. The Problem of Political Theology


Paul - or the faithful disciple who interprets or tries to explain his thought - returns in The Second Letter to Thessalonians to the eschatology of The First Letter to Thessalonians in order to warn that the Lord Jesus will not return until the work of his Adversary (Antikeimenos) is complete.