Adding to recent concerns about resonances between debt in Christian soteriologies and in capitalism, Hollis Phelps has argued that Anselm’s satisfaction theory provides subjective reinforcement for neoliberalism’s biopolitical use of debt, and thus calls for an abandonment of the idea that humans must be redeemed from debt to God. Without advocating mere retrieval of satisfaction theory, I submit that such a concept of debt can have the opposite effect by analyzing how it plays out in Catherine of Siena’s mystical theology and the way she articulates satisfaction in her writings. Catherine’s doctrine of creation casts humanity’s unremittable debt as an obligation to love God, self, and neighbor that is divinely designed to benefit all. This concept of debt determines what satisfaction signifies for Catherine, fostering an “indebted subjectivity” incompatible with that of neoliberalism. Her theology thereby suggests a productive way to leverage the language of a prominent Western atonement theory against the neoliberal concepts of debt that discipline Western society—namely, by rooting debt in a doctrine of creation that emphasizes relationships of mutuality and interdependence that benefit all.

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债务抵抗和满意度？锡耶纳的凯瑟琳关于救赎神学反对新自由主义资本主义的笔记

霍利斯·菲尔普斯（Hollis Phelps）除了最近对基督教救赎论和资本主义中债务之间的共鸣的担忧之外，还认为安瑟姆的满足理论为新自由主义对债务的生命政治使用提供了主观强化，因此呼吁放弃人类必须从债务中赎回的想法。上帝。在不提倡仅仅恢复满足理论的情况下，我认为通过分析这种债务概念在锡耶纳的神秘神学中的表现以及她在著作中表达满足的方式，这种债务概念可能会产生相反的效果。凯瑟琳的创造教义将人类不可偿还的债务视为爱上帝、爱自己和爱邻舍的义务，这是神圣设计的，旨在造福所有人。这种债务概念决定了凯瑟琳的满足意味着什么，培养一种与新自由主义不相容的“负债主体性”。因此，她的神学提出了一种富有成效的方法，可以利用西方著名的赎罪理论的语言来反对约束西方社会的新自由主义债务概念——即，将债务植根于一种强调相互关系和相互依存关系的创造学说中，从而使所有人受益。