ABSTRACT
What the Church fathers referred to as theologia (on God’s nature) and oikonomia (on God’s praxis), finds in politics and law a proximate bipolarity in ‘political theology’ (the transcendent nature of the sovereign) and government or administration (which refers to ‘the government of men and things’ as a matter of immanent praxis). The two paradigms are functionally related and it is through the understanding of their problematic presupposed relation that the general problem of power, at an ontological level, can be shown: the fracture between being and praxis or form and life. It was seen in the first chapter how, within the politico-theological discourse of authoring and celebrating the legacy of the first political paradigm in question, lies a fracture between being (essence) and acting (existence), form and life. It was also suggested that the so-called sacredness or transcendence of the King in his persona ficta (his sovereign body) entailed itself an internal fracture between being and praxis (this was seen, for instance, with regard to the royal trials in England). It was suggested that the persona ficta of the King had no origin other than in an empty throne, the anarchic time-space of sovereignty (the image of a do-nothing King).
