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Mark Olivero

Mark Olivero, M.Div, is on the board of the Davenant Institute and is a ruling elder at Trinity Bible Church of Greer, SC.

Essays

The Politics of Treasured Words

Our political theology is strengthened by trusting that the words of the Son of Man are a fleshly restatement of what is divinely just and good and holy and lovely. Because Christ has come and his presence is with us, God’s words are even more accessible to us.

The Politics of a Giving People—Jeremiah 31:27–34

The Prophet Jeremiah announced a gift that refers not only to the repopulating of the land after the exile, but also speaks about the renewal of hearts, a covenantal gift rooted in God that would renew the people of God at all levels of society.

Discovering Integrity in the Son of Man—Job 1:1, 2:1-10; Psalm 26; Psalm 8; Hebrews 1:1-4, 2:5-12

Integrity is what we demand from others, aspire to in ourselves, and often fall short of. We fall short, but will find wholeness in the Son of Man.

Pyrrhic Victories and the Bread of Life—2 Samuel 18:5-9, 15, 31-33; Psalm 130; Psalm 34:1-8; John 1:43-51

Victories can be devastating when they come at bitter cost. Yet both our losses and our costly victories are put into a new perspective when we take refuge in and receive the bread of God.

The Rupture of Desire: An Interview with China Miéville

The following is a small portion of a longer interview with China Miéville in the journal Political Theology.

Pussy Riot and the Church

This piece is from the Political Theology Network archives originally posted on August 23, 2012.

In Memoriam:                                                                      Metropolitan John D. Zizioulas and the Journey of Theology Toward the Future

The prominent Eastern Orthodox theologian Metropolitan John D. Zizioulas of Pergamon (Ecumenical Patriarchate) passed in Athens, on February 2, 2023.

Vulnerability

From Myanmar to Mariupol, from the streets of Memphis to the waves and winds of the Mediterranean Sea: resistance to violence takes many forms. So does political protest against precarity. At which point does the unavoidable vulnerability of the living condition come to expression as political agency? Can such precarious politics constitute or configure an alternative community?