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S. Kyle Johnson

S. Kyle Johnson is currently a Part-Time Instructor of Theology at Boston College, where he also consults in the area of digital pedagogy at the Center for Digital Innovation in Learning. He completed his PhD in Systematic Theology at Boston College in 2022. His work revolves around the political and theological imagination of bodies in relation to power and resistance, particularly in the contexts of race and coloniality. He is currently working on a book manuscript based upon his dissertation, which reflects on the intersections between Christian demonology, coloniality, and anti-Blackness. The book will focus on Black religious practices of discernment, as the witness of demonized peoples naming their Divine dignity amidst colonial regimes that villainize particular bodies, identities, and relations. The project explores pathways for demonology as a decolonial option for political theology. Future work will articulate a political theology of fear, in conversation with decolonial theory, Black studies, and affect theory. His research has been published in Spiritus: A Journal of Christian Spirituality, and online at The Conversation.com and ReadingReligion.org.



What is still nascent… is an explicit conversation between political theology and critical theories of affect, particularly in a way that might contribute to constructive projects. The sort of political theology that might emerge from such collaboration would consider how affective regimes intersect with theological constructions or religious performances.

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.


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?