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Schmitt’s political theology is that of a jurist and not of a theologian. With his theory, of law, he does not intend to develop an analysis of Christian messianism that has a political impact. On the contrary, he aims to reinscribe Christianity within history through a legal-political theory that is institutionalistic, decisionistic and concrete. In so doing, he must relegate eschatology beyond history. It is this relegation that invalidates counter-messianism. This counter-messianism reinforces the schmittian refusal of the neutralization of history. To this end, Schmitt articulates the eschatology around the Incarnation and the katechon, through which he can reconcile Christianity with a historical conscience that enables him to legitimize his political thinking, the crucial criterion of which is the friend/foe. However, these three « Christian images of history » contain the risk of absorbing Christianity in history. Instead of a political theology, would it not be better to direct the reflection toward a theology « of » politics ?