The Task of an Archaeo-Genealogy of Theological Knowledge: Between Self-Referentiality and Public Theology
Abstract
1. Introduction
2. Self-Referentiality as an Epistemological and Political Problem
2.1. The Insufficiency of the Hermeneutics of Secularization
2.2. The Dualization of Religion and the Crisis of Public Rationality
2.3. The Institutionalization of the Epistemic Self-Referentiality of Theological Faculties
The Wissenschaftsrat’s Criticism of Theological Faculties (2010–2011)
- The need for interdisciplinary openness, encouraging dialogue with human and social sciences such as philosophy, sociology, and the history of religions;
- The tension between academic autonomy and ecclesiastical supervision, which compromises scientific freedom in the name of doctrinal orthodoxy;
- The inclusion of Islamic theologies in the German theological academic community in recognition of the religious diversity in German society;
- Resistance to modernization, with closed corporate practices and fear of losing ecclesiastical control.
2.4. The Limits of Systemic Self-Referentiality in Niklas Luhmann
2.5. The Proposal for a Theology That Goes Forth and the Problem of Self-Referentiality
“This relational dimension characterises and defines, from an epistemological point of view, the status of theology, which is driven not to close itself off in self-referentiality, leading to isolation and insignificance, but to see itself as part of a network of relationships, first and foremost with other disciplines and other fields of knowledge” [free translation].
3. The Task of an Archaeo-Genealogy of Theological Knowledge
3.1. The Trajectory of Michel Foucault’s Archaeological Method
‘animals are divided into: (a) belonging to the Emperor, (b) embalmed, (c) tame, (d) sucking pigs, (e) sirens, (f) fabulous, (g) stray dogs, (h) included in the present classification, (i) frenzied, (j) innumerable, (k) drawn with a very fine camelhair brush, (l) et cetera, (m) having just broken the water pitcher, (n) that from a long way off look like flies’.
“In the wonderment of this taxonomy, the thing we apprehend in one great leap, the thing that, by means of the fable, is demonstrated as the exotic charm of another system of thought, is the limitation of our own, the stark impossibility of thinking that.”
3.1.1. The Relation Between Archaeological and Genealogical Methods
“The analysis I was proposing was archaeological insofar as it was not intended to capture what was hidden, but to bring to light the play of rules that determine the appearance of statements as singular events. But it was also genealogical, in that it was not concerned with reconstituting formal successions, but with detecting discursive formations as multiple practices that intersect, repeat, transform, and sustain one another” [free translation].
3.1.2. The Relation Between the Archaeology of Knowledge and the Genealogy of Ethics
3.2. The Archaeology of the Religious and the ‘Genealogy’ of Ethics in Michel de Certeau
4. Constructing the ‘Toolbox’: An Archaeo-Genealogy Approach for Public Theology
“The activity of the mind—and this is the fourth point—will therefore no longer consist in drawing things together, in setting out on a quest for everything that might reveal some sort of kinship, attraction, or secretly shared nature within them, but, on the contrary, in discriminating, that is, in establishing their identities, then the inevitability of the connections with all the successive degrees of a series”.
4.1. The Object of Theology After Modern ‘Episteme’
“These relations are established between institutions, economic and social processes, patterns of behavior, systems of norms, techniques, forms of classification, modes of characterization; and these relations are not present in the object”.
4.2. The Need to Disambiguate the Epistemic Subject of Theology
Enunciative Modalities and the Configuration of the Epistemic Subject
Who speaks? This question addresses the identification of those subjects who hold the status of legitimate bearers of knowledge. Such legitimacy is grounded in criteria of competence, institutional affiliation, and adherence to discursive norms that authorize their speech. This status is not intrinsic to the individual but is defined by a relational system involving the specific field of discourse and its connections to broader social structures—such as political, juridical, and religious institutions—which assign the subject a historically and socially situated role.
What are the institutional sites of discourse? These are the spaces that structure discursive practice by defining its objects and its criteria of validation. In the case of medical discourse, for example, Foucault highlights three main sites: the hospital (as a field of observation and clinical application), the laboratory (as a space for experimentation and production of general truths), and the library (as a repository of knowledge and supporting data). In the nineteenth century, these sites became integrated through experimental norms shared across the natural sciences.
What are the positions of the speaking subject? These are defined by the relation between the subject and the objects of their discourse, according to the interpretative lens and conceptual framing applied. Such positions vary depending on the level of observation (e.g., from symptom to cell) and the subject’s role in the network of knowledge—as teacher, researcher, communicator, or analyst. These positions are also shaped by historical shifts, technological innovations, and new systems of classification, registration, and pedagogy.
4.3. Public Ethics as First Theology: The Translation of Theological Concepts into a Public Rationality
4.4. Theoretical Strategies and Epistemic Simultaneity in Contemporary Research on Theology and Religious Studies
5. Conclusions
Author Contributions
Funding
Institutional Review Board Statement
Informed Consent Statement
Data Availability Statement
Acknowledgments
Conflicts of Interest
1 | Pope Francis frequently called for a theology that participated in the dynamic of a Church that “goes forth” (Ecclesiae «in exitu»), as notably affirmed in Veritatis Gaudium (no. 3), and, therefore, indirectly applied to theology. The expression “goes forth” drew on a strong biblical and liturgical tradition, particularly in English Catholic translations such as Isaiah 55:11: “my word that goes forth from my mouth”, found in both the New American Bible (NABRE) and the Revised Standard Version, Catholic Edition (RSVCE). This scriptural language was echoed in the Gospels as well, where Christ himself was portrayed as one who “went forth” to heal (cf. Matthew 14:14) and to confront suffering with compassion (cf. John 18:4). However, in his Motu Proprio Ad Theologiam Promovendam (Pope Francis 2023), Francis introduced the Latin expression theologia in exitu. Although no official English translation was issued by the Holy See, the term “outgoing theology” was adopted by Catholic commentators and media outlets as a contemporary equivalent. Notably, the New Zealand theologian Christopher Evan Longhurst provided an unofficial English translation (Longhurst 2024), publicly available on the academic platform ResearchGate, in which he employed the expression as accessible manner. |
2 | The term dispositif appears in Foucault’s original French, while dispositive is common in English translations and discourse studies. To avoid conflation with legal terminology, some scholars now retain the French. The term apparatus has circulated since the first English translations of The History of Sexuality and was reinforced by Agamben’s What is an Apparatus? (Agamben 2009, p. 14). |
3 | First published in French as Les mots et les choses (Foucault 1966), the book appeared in English as The Order of Things: An Archaeology of the Human Sciences published in 1970, a title chosen to avoid confusion with similarly named works and to highlight its focus on historical formations of knowledge. All English quotations refer to the 2005 Routledge edition. |
4 | |
5 | In the original French edition, Foucault uses the word ‘discerner’ (Foucault 2005b, p. 57), but in the English translation, there is a variation between ‘discern’ and ‘discriminating’ (Foucault 2005b, pp. 61, 118, 275, 360). |
6 | Figure reproduced from the public domain image of “Déclaration des Droits de l’Homme et du Citoyen” (Le Barbier 1789). |
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Villas Boas, A.; Candiotto, C. The Task of an Archaeo-Genealogy of Theological Knowledge: Between Self-Referentiality and Public Theology. Religions 2025, 16, 964. https://doi.org/10.3390/rel16080964
Villas Boas A, Candiotto C. The Task of an Archaeo-Genealogy of Theological Knowledge: Between Self-Referentiality and Public Theology. Religions. 2025; 16(8):964. https://doi.org/10.3390/rel16080964
Chicago/Turabian StyleVillas Boas, Alex, and César Candiotto. 2025. "The Task of an Archaeo-Genealogy of Theological Knowledge: Between Self-Referentiality and Public Theology" Religions 16, no. 8: 964. https://doi.org/10.3390/rel16080964
APA StyleVillas Boas, A., & Candiotto, C. (2025). The Task of an Archaeo-Genealogy of Theological Knowledge: Between Self-Referentiality and Public Theology. Religions, 16(8), 964. https://doi.org/10.3390/rel16080964