Rubén Rosario Rodríguez is the Clarence Louis and Helen Steber Professor of Theological Studies at Saint Louis University. His teaching and research interests range from comparative religious ethics, to theological anthropology, to liberation/political theologies; his most recent publications include Christian Martyrdom and Political Violence(Cambridge University Press, 2017) and Dogmatics After Babel (Westminster John Knox Press, 2018), and he is editor of the T&T Clark Handbook of Political Theology(Bloomsbury/T&T Clark, 2019).
“Christianity redounds to its own political economy, first by making economy a general feature of creaturely existence and second by relating the kingdom of God to the economy of God, speaking of God’s reign as God’s grace. Racism and racial capitalism—epitomized but not exhausted by white supremacist Christian religion—are distortions of God’s kingdom and economy, rejections of divine rule and divine desire” (Asian Americans and the Spirit of Capitalism, 15).
Walter Wink was a controversial figure when he was alive, so it is not surprising his critique of the powers and principalities continues to draw criticism while inspiring new generations of Christians to engage in nonviolent resistance against structural injustice.
“Whose head is this, and whose title?” They answered, “The emperor’s.” Jesus said to them, “Give to the emperor the things that are the emperor’s, and to God the things that are God’s.” And they were utterly amazed at him. (Mark 12:16-17, NRSV)
Globalized religions like Christianity and Islam speak of their communions as universal and welcoming of all people, yet are often caught up in the nationalist and protectionist discourses of individual nations.
Public art as political theology brings sacred images to the political arena…even when the uses of sacred images transgress deeply held religious convictions for the sake of much needed social transformation.
The recent criminalization of Latinx people has led to a “zero tolerance” deportation policy and consequent separation of children from their families. Can we shift the public discourse in order to preserve the basic dignity of all people?
Paul J. Griffiths contends that the hands of every American taxpayer now drip with blood because the U.S. is supporting Ukraine’s war of self defense. American hands might be covered in the blood of innocents from Afghanistan to Somalia to Yemen, but there has been no transgression in Ukraine. In fact, from the perspective of Christian just war reasoning, it can be argued that the U.S. and Europe have not done enough.
The horror stories threaten to overwhelm us. But what can we do? How can we employ the Catholic mission of these institutions to slow down and reverse the corporate takeover of Catholic higher education?
Racial identity as a source of cultural, political, and personal pride predates the North Atlantic slave trade; therefore, racial identity must be part of the calculus when articulating a theological anthropology.
If there is one common thread which cuts through the essays in this symposium, it is the powerful testimony of the important role that religion plays in shaping the socio-political viewpoints of many conservative religious minorities.
When a white scholar embraces a liberationist perspective it is considered pioneering. When I do it I am being “political” not scholarly, then I get labeled a troublemaker. This is the reality Milbank’s tweet is trying to erase, and the reason I spoke out.
Rather than understanding political theology as a single school of thought, I seek to define political theology as a more inclusive category by looking at the rich historical resources within each of the Abrahamic religions that help each tradition unpack the complex relationship between the political and theological spheres
At stake is the very possibility of democratic politics. Without minimizing or devaluing the experience of oppressed and marginalized communities, the way forward—as Luke Bretherton has convincingly argued—necessarily entails nurturing some form of cohesive social vision.
David A. Sánchez, Associate Professor of Early Christianity at Loyola Marymount University, died unexpectedly on Saturday, April 6, 2019. He was a pioneering Latinx Biblical scholar whose impact reached beyond his discipline and included the Political Theology Network. We have asked mentors, colleagues, students, and friends to reflect on his many contributions.