How can community be grounded, if neither in force nor in love? To find out, we must reckon with Arendt’s reading of Augustine, for whom love and force were intimately intertwined.
If we are to attend to, much less celebrate, the difference between the who and the what – as we hope to do in our work – then love may be more trouble than its worth.
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 Second Amendment should not become just one more issue of irreconcilable hyperpartisanship. Whether one finds themselves on the political right or the political left, one should realize that the question of gun violence ultimately comes down to the health of the polis.
Does political theology offer strategies for resisting injustice? Or should political theology itself be resisted (because it is part of the problem)? Of course, the answer is yes.
Given the magnitude of the challenges we face the task of resistance remains a communal, provisional, necessarily (ie meaningfully) contradictory, broken labour shared between sites of theory and practice.
For Christians resistance must mean re-anarchizing Christianity, that is, imagining the church as a different kind of political body that transgresses national and racial and class borders in creative ways.