In Radical Democracy and Political Theology, Jeffrey W. Robbins offers an extended and multilayered critique of the modern father of political theology, Carl Schmitt, showing why “the Schmittian paradigm of political theology is unacceptable” (128). He goes on to propose “a democratic political theology that is both postliberal and postsecular” (15). Unpacking both radical theology's tendencies toward conservatism as well as radical political theory's failure to appreciate religion's power to motivate, Robbins wants to affirm “a God who has passed through the crucible of the death of God and the critique of ontotheology” (7) and argue for “democracy as the rightful coming-to-power particular to humanity” when that coming-to-power is “understood as an immanent force” (6). This shift of emphasis away from the sovereign (Schmittian “One God, One King” idea) and to the multitude is what allows Robbins to make compelling connections to 21st century political and theological events and issues.

The book is carefully structured to define terms and identify issues. The first half focuses on theories and practices of democracy, and the second half takes up the history of and perspectives on political theology. The tantalizing theoretical proposal offered in the introduction, that sovereignty be recast as the immanent power of the multitude, isn't fully returned to and fleshed out satisfactorily. Phrases like “the exodus to the beyond” and “an inside-out force” (6) promise a renewed theory of democracy for a new century, although the final chapters remain squarely focused on deconstructing Schmitt.

The strengths of Robbins' journey into theories of democracy and considerations of political theology lie in the extended attention given to Schmitt's work, as well as his wide-ranging nature of sources and voices included. Additionally, three “interlude” episodes are where more overt analyses of current events, perhaps as case studies, happens.

First, on the nature of sources, readers encounter a dizzying array of theorists and scholars expertly and thoughtfully woven throughout Robbins' text. From Aristotle, Tocqueville, and Derrida to Francis Fukayama, Fareed Zakaria, and Jon Meacham. Crossing disciplinary boundaries, as meaningful considerations of democracy and theology ought to, Robbins also attends to both classical and contemporary voices and visions — literally from A(ristotle) to Z(akaria). It is remarkable, then, given this wide array, that no women scholars of politics or religion are used in any meaningful way. Two or three footnotes accompany minor mention of the significant cultural and political analysis of Naomi Klein, the Foucaultian analysis by Janet Afary, and the process theological construction of divine power by Marjorie Suchocki. Given Robbins' stated goal of reconceiving political theology and the very idea of democracy itself, his argument might have been well served by continuing to push the boundaries of whose analyses and voices are incorporated into those constructs.

Second, the three interludes that Robbins includes amidst his six chapters highlight the relevance and possibility of his work. In “Managing Democracy Abroad,” Robbins examines one of the defining issues for the United States in the 21st century, the global political consequences of this democracy's mission, by discussing the Iraq War under George W. Bush, and issues surrounding the 2007 Kenyan national elections. In “The Iranian Revolution Redux,” he incorporates Foucaultian analysis as well as Zakaria's political commentary on how the 2009 protests in Iran relate to or provide commentary on the Republic's 1979 revolution. The third interlude is less concretely connected to contemporary events, as it considers “The Messianic as a Democratic Political Theology.” The choice to isolate these smaller essays as interludes is an interesting one, whether made by author or editor.

Overall, readers will find in Jeffrey Robbins' book an intricate argument that both continues ongoing criticism of Carl Schmitt's political theology as it still influences both political and religious theories and makes overtures to a new way of integrating the two worlds of thought. Most useful for theorists of democracy and scholars of political theology, Robbins' work offers a creative contribution to both fields.