Why has political theology been so resistant to addressing questions of sex, gender, and sexuality in any serious way? Are there any intersections between queer feminist criticism and political theology, and what would it look like if the two methods were brought together?
To whom should we, working in political theology, listen, and how?
Join a reading group sponsored by the Political Theology Network treating a classic text.
“Organizing is very hard work. You might not see a result right away. But with enough education and consistency you can move the needle. And it also shows how refugee and immigrant communities, with the right information and with time, they become parts of the community.”
Many white evangelicals seem not to realize that American democracy has also been good for American Christianity and that too close an association between worldly and spiritual power will ultimately diminish both.
I have hopes that a more “religionless” but publicly engaged Christianity is possible.
As fruitful as this occasion can be for increasing broader awareness of the Reformation’s historical importance, such an outpouring of publications aimed at a more popular audience can run the risk of breathing new life into over-simplistic grand narratives.
An introduction and a call for submissions
We should be defined by how we handle our differences, not by our differences.
New essays by Anthony M. Bateza, John Witte Jr., Matthew J. Tuininga, Joan Lockwood O’Donovan, and Elisabeth Rain Kincaid look back to the political theologies active in the European Reformations.
A life dedicated wholeheartedly to paradox, necessarily lived in opposition to the ways of the world: this is what we have lost.
Like the changes you’ve seen lately at the Political Theology Network? Want to be a part of them? We’re recruiting.