Abstract
Over the past several decades, our understanding of modernity has been profoundly changed. This change has occurred as a result of a body of critical scholarship that challenges the widely-held notion that the modern world is characterized primarily by the triumph of secular rationalism and the steadily declining influence of religion and spiritu ality. The works of Eric Voegelin, Karl Lowith, Ernst Lee Tuveson, Jacob Talmon, Henri de Lubac, Norman Cohn, Hans Jonas, and Michael Walzer represent a series of elaborations on the various revo lutionary outbursts that have driven Western civilization since the Ren aissance.1 Each of these authors has advanced the general thesis that the self-understanding of the modern West, as revealed through these revolutionary movements, has been informed in part by an immanen tized Christian eschatology, and this self-understanding cannot be fully understood apart from its roots in innerworldly messianic speculation. Modern political symbols, in other words, have distinctly religious par
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