In Iranians thought and practice, Messianism has a particular place. In a sense, belief in emergence of a Savior to free people from political and social problems may be considered as one of the characteristics of the Iranians' political culture. It is as if that, in spite of discontinuities, some kind of continuity has been involved in the history of Iranians' political thought. Iranians' angel of the Earth has in every age faced a risky situation; and, at the same time she has developed various hopes. The present article describes and analyzes the elements of Messianism in Mazdian/Iranian mythological system. Relying on four categories of “risky situation”, “principle of hope”, “principle of justice”, and “democratic promise”, the author tries to infer gains and possibilities of Iranian Messianism. This theoretical attempt relies upon requirements of the postsecular horizon. To discuss the issues mentioned in the present article, two questions may be introduced: what are the Messianic elements in the Mazdian political theology? In the context of the Iranian political theology, how may the democratic promise be developed along with the principles of hope and justice?

Mohammadreza Hakimi is one of the contemporary Shia thinkers who is in the continuation of the "Tafkik School". Tafkik School as a stream originating from the Shia Islam, is theologically based on special foundations that can be influential in the political; That is, it is something that can be traced to the field of "political theology". Theology is a knowledge that seeks to explain God's relationship with the universe, especially humans. But political theology seeks to find the theological foundations of the political; That is, it examines how the political is articulated according to the way of looking at God's relationship with man and the world. Different religions can have their own political theology according to the way they explain this relationship. The present article seeks to answer the question that what formulation of the political is represented by Mohammadreza Hakimi's interpretation of the theological foundations of Shia? In line with the answer, first the relationship between God and man is depicted in the Shiite approach. Because of His grace, God sends prophets to guide man to the ultimate goal of the creation. These prophets actually provide the correct model of human life to achieve the goal. In this approach, after the death of the Prophet, it is the Imam who continues the model of guidance. In addition to receiving and delivering revelation, he has other roles of the prophet, including political and social leadership. During the period of the Major Occultation, the Imam's deputy is someone whose rule is similar to his rule; It means government based on justice, especially on social justice.

Emphasizing on narrative mode and criticizing global standards of enlightenment, narrative theology made its identity in 1970s Christian thought of United States. However, the emphasis on narratives of a group or community’ s culture or tradition, led to a seclusion in our multicultural world, and furthermore, being far from praxis. On the other hand, Johann Baptist Metz’ s political theology, by stressing on notions that narrative is their pivot, introduces some facilities to narrative theology. Metz’ s theology aims to praxis as well as interest in multicultural dialogue. So, Metz’ s political theology can endow some facilities to narrative theology for solving their problems, although it is not counted as a narrative theology in proper word.

The political theology of Johannes Baptist Metz, the German Catholic Church priest and theologian, is a theological response and opposition to Western culture's individualism, the privatization of religion, and the values that become exchangeable since Enlightenment to the present day. Thus, in his works, Metz, focusing on the issue of suffering, gives an interpretation of the life and teachings of Jesus Christ, which considers the foundation of religion, church, and Christian faith is the dangerous memory of Jesus Christ. As a memory of suffering, he believes this dangerous memory is a unique example of human suffering. This dangerous memory demands everyone to accept responsibility for the others by remembering the suffering of the past and especially the memory of the suffering of Jesus Christ. The objective representation of the Christian faith and the practical realization of this memory is to follow and imitate Jesus Christ in solidarity with the people who suffered and oppressed. This new political theology is based on Metz's personal experience of participating in World War II and the influence of Jewish-Christian and philosophical traditions, which, with the remembering and narrating the life of Jesus Christ, has a critical-corrective approach and offers a new meaning of Christian church and faith. In a descriptive-analytical way, this article examines the nature, roots, and the various dimensions of the Christian memory in the Metz political theology.

This study aims to explain the position of economy and society in modern political theology. Classical sociological theories, each from a different perspective, elucidate a kind of secular philosophy of history that is intrinsically linked to the modern era, with the goal of worldly progress and development. Therefore, the core of this secular philosophy of history is the idea of worldly progress. According to the logic of modernity, as classical sociological theories suggest, modern secularism, meaning the elimination of the role of theology in explaining social matters, is the only path to achieving progress and development in its modern sense. On the other hand, adherence to theological explanations of society is the most significant obstacle to progress and development. In other words, the modern perspective in the West has fundamentally formed by eliminating and sidelining the theological view of society and its manifestations in social life. This research is theoretical in nature and has been conducted using a descriptive-analytical method. The main question it seeks to answer is: What is the position of economy and society in modern political theology? Modernity has an economic foundation related to the increase of financial resources, rational spirit, and work discipline, leading to a capitalist system. In the political domain, the discussion centers on human self-determination, which in the West started from the process of nation-states, moved to civil society, and later to the democratic system.

The purpose of this study is to find the metaphysical alphabets and suppositions in political thought of Machiavelli; the alphabets which have root in his political thinking and his special status in West Political Thought.In spite of considering Machiavelli thought as the pure realism and to give him titles like the founder of political realism, and to bring him to the threshold of Political positivist (the start of New Era) by many thought scholars, this writing is to show that the empirical reflections of Machiavelli about Politics is under effect of categories which are mainly theological remained from past eras and its strings can be seen in his thought too (like other Renaissance Humanists). It is attempted in this article under three subjects, i.e.: the seminal principle, the connection between Fortuna and Virtu and Belief in Deliverer (Saviourism), to make the theological roots of political thought of Machiavelli clear and propose a theological reading from it.

Political theology develops itself in a variety of cultural and religious traditions and different fields of humanities and social sciences. Yet, the central question of ‘, what is political theology’,looms over the field. This article first presents a historical background of the study of political theology and its central questions, and then it reconstructs a framework of those subjects within a context of its central thinkers from the last century. It argues that a relative distinction can be made in terms of the political eschatology (as well as the transformed higher-order orientations of the political act of the collective or the individual), and the concept of legitimacy (as well as the theological and the metaphysical perspectives in which the belief in political order finds justifications). It then contends that a series of genealogies of the secular bears a strong relation to an approach first defined within frames of political theology. The article finally argues that this approach to political theology can still maintain the closure of any purely theological claim upon non-substantial frames of modern politics, and yet make distinctions of itself from both mere archaism and theological politics.

Action is to an intellectual system formed somehow in a complicated thought, based on a kind of ontology. Determination and identification of the thought, relying on the world view, shows man in a society with its epistemic discourse through the expression and emergence of individual and social activism. The realization of world views and the methodology of realization can observe, monitor, and inspect the individual. In fact, it can be claimed that events and actors in these fields and contexts are the result of the conflicts and dialectics of various world views. It is critical to understand why an activist chooses a “particular type” of action in the field. His choice is completely rooted in the cognitive model of the formed ontological world views and epistemology. Religious societies introduce religion by denominations, and the political by political theology. Theological viewpoints and denominations are the operational, descriptive, explanative, hermeneutic, and interpretive form of religion, which constructs its interactive context, security, life, and environment through a kind of “extremist textualism”. The cellular life is a form of informal organization like a Rhizome under the skin which the actors of this field, especially terrorist micro-organizations, carefully are inclined to. In fact, paradigms are furnished through intellectual systems and gradually begin and finally )if expired( institutionalize the model and pattern of life along with a particular kind of security with the curve of cellular life, ending to a particular type of civilization which relies on the theological, dispositional, and religious teachings. This paper intends to explain that the paradigms, the type of lifecellular life, and hermeneutic of security in action of Takfiri terrorism are interrelated. This also is strongly related to their theological )faith and political( basics which is considered by means of an analytical, descriptive, and semiotic method through the explanation of political theology and the political.

According to theoretical view of Habermas on “relation between ethics and politics” in history of western political thought, the ethics and politics in classic era and aristotelian tradition are ingrained around the concept of welfare, because the ethics defines the welfare and the politics serves as achieving welfare concept. Although, in the modern political thought and in Hobbsian tradition, the ethics and politics are seperated from each other, because the politics defines its goal, not as prospering and giving excellence to its citizens, but as controlling and managing the human instinct for the creation of “security” and achieving “prosperity”. With this description and according to the theoretical framework of Habermas, the present paper believes that in the views of Frankfurt school intellectuals, the ethics and politics merge around the ethical concept like the classic tradition, the only difference is that the joining of ethics and politics is not“prosperity" concept but it is the “salvation” concepts; the concept that is compatible with “excellence concept”. We should add this point that any of this school intellectuals considers the “salvation” achievement way in its special mechanism. Horkhimer, “the objective intellect”, Adorno, “aeshetics”, Markoze, “the intellectual reconstruction of society”And Hobermas, “the dialogue” is the way of achieving the salvation.

Political theology is one of the areas of Islamic political thought which holds an outstanding place in Islamic thought. This area, like political jurisprudence, has been considered as one of the most important domain of Islamic political thought of Muslims which has been shaped and developed within the Islamic civilization. Political theology deals with the statement and explanation of theological ideas, views, and thoughts of Muslims concerning politics and social life. Briefly explaining political theology approach in Islamic political thought, this article aims at reidentifying the nature, methodology, features and characteristics of Islamic political theology, particularly Shia political theology.