If it is the mode in which the weakening of Being realizes itself as the kenosis of God, which is the kernel of the history of salvation, secularization shall no longer be conceived of as the abandonment of religion but as the paradoxical realization of Being’s religious vocation.

“Christianity’s history is essentially that of its parasite—that is to say, of capitalism”

In the phenomena of religion, we are now confronted with fields of interpretation of reality itself.

upended traditional metaphysics, concerned with the existence and nature of God, in favor of an analysis of the human subject and how he or she knows the world.

Theology, for Schmitt, lingers across the so-called “modern divide” in the political.

postmetaphysical philosophy will understand and criticize the multifaceted phenomena of religion’s return in our culture, thus inescapably putting itselfinto question.

Following Heidegger, for Vattimo Nietzsche’s proclamation of God’s death coincides with the end of metaphysics, the ability to reduce existence to its first principles.

The dissolution of metaphysics, that is, the grounding of existence in an absolute, rules out the making of “strong” claims regarding anything whatsoever, hence God’s death has also ironically “made the philosophical denial of God’s existence impossible” (Vattimo 2002, 15).

general weakening of being reopens the philosophical debate on the end of metaphysics, and provides the basis for a critical evaluation of the forms in which the rebirth of the sacred appears in our time.