Queries on enfleshment, the nature of materiality and the corporeal intertwining with histories of coloniality and race relations cannot be separated from an understanding of political theology and its mobilization.
The question for us, and for the field of political theology, is how do we wish to live in the end?
Let us remember Metz’s apocalyptic witness dangerously, in our texts and in our embodied acts of solidarity.
While political theology must possess planetary (global) concerns, it must work locally and collaborate across locales to further understanding, decision, and action to meet those concerns.
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
I cannot say that I hope for more discussions of political theology in 20 years. But I do hope for the endurance of conversation, indeed, for the preservation of the art and wisdom of conversation.
The narrow formulation of the concept of Political Theology as the tracing of Protestant theological categories in contemporary political thought presents some challenge for the historically oriented biblical scholar.
In a white supremacist culture, one crucial precondition of any true and faithful theological speech is repentance. True theology is not light but fire.
The ironclad certainty with which accounts of King’s life, thought, and action are given itself evinces a misunderstanding of the questions that animated that life, thought, and action.
It is our critical memory that prompts us to ethical reflection on the anniversary of a grave injustice.
On this, the fiftieth anniversary of King’s assassination, let us not only remember King’s life as prophetic critic but also his advice for living.
What the words of Lt. Calley teach us about how we see (and don’t see) our enemies.