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Category: Pedagogy

The Political Theology Network is pleased to be a resource for teachers accessing the wide and unwieldy work of political theology. We feature syllabi, interviews, and book previews that fall under the ambit of our field

Resources

Bibliography:

  1. Catherine Keller, Political Theology of the Earth: Our Planetary Emergency and the Struggle for a New Public (2018)
  2.  Bruno Latour, Facing Gaia: Eight Lectures on the New Climactic Regime (2013)
  3.  Willis Jenkins, The Future of Ethics: Sustainability, Social Justice, and Religious Creativity (2013)
  4. Geoff Mann and Joel Wainwright, A Political Theory of Our Planetary Future (2018)
  5. Vine Deloria, Jr., God is Red: A Native View of Religion (1973)

Relevant Journal Articles:

  • Nicholas Tampio, “Green Allies: Speculative Realism, Evangelical Christianity, and Political Pluralism,” Political Theology 17, no. 6 (2016): 525-539
  • Stefan Skrimshire, “Activism for End Times: Millenarian Belief in an Age of Climate Emergency,” Political Theology 20, no. 6 (2019): 518-536
  • Elettra Stimilli, “Apocalyptic Time,” Political Theology 21, no. 5 (2020): 391-392
 
The Political Theology Syllabi Project: Matthew Scherer

When I was asked to contribute syllabi on political theology I thought it would be a great chance to look back and reflect on how my thinking and teaching on the topic have evolved. I think of a course I am currently teaching under this rubric, even though its title and official description eschew all reference to theology, and some of the very first courses I taught were expressly geared toward the topic of political theology.

The Political Theology Syllabi Project: Vincent Lloyd

The phrase “political theology” is used in many ways, across many disciplines. Over the past few years, an increasing number of courses have been offered calling themselves Political Theology, or describing their topics as political theology. We have invited faculty from political science, religious studies, theology, and history who teach courses on political theology to share their syllabi on this blog over the coming weeks, and to reflect on political theology pedagogy

From Critical Theory to a New “Critical Theology”

The emergence of a new critical theory for the 21st century, exemplified in the writings of such theorists as Foucault, Agamben, Žižek, and Badiou as well as in such zones of contemporary discourse as biopolitics and globalization theory, has tremendous yet still uncharted consequences for theological thinking.

100 Years of Political Theology: An Islamic Perspective (by M. Owais Khan)

Let’s be clear. There is no academic field called “Islamic Political Theology”. So naturally there are hardly any books on Islamic Political Theology. Political Theology is largely a field of study within Christian Theology. This field, as I understand it, examines the relationship between the way we describe God and the way we describe the political. In the history of the Church there has been a strange correspondence between the two. A number of shared concepts, narratives, myths and symbols sustain each.

100 Years of Political Theology: An Australian Perspective (by Clive Pearson)

For me the field of political theology does not exist in isolation from a number of other disciplinary genres. There are some older texts which helped mark out the territory and possess a kind of classical importance. That claim needs to be seen in perspective. I am writing out of Australia and, prior to living here, taught theology in Aotearoa-New Zealand following postgraduate study at Cambridge.

100 Years of Political Theology: a Marxist Perspective

I would like to change direction a little in this reflection on one hundred years of political theology. My interest for some time has been the complex intersections – or translations – that take place between Marxism and religion. I find unpersuasive the assertion that Marxism is a secularised or pseudo-religion, a political movement that relies upon a religious framework in order to develop its positions. This is to fall into the double-trap of a secularisation narrative and making theology an absolute and thereby the source of all modern political thought.

100 Years of Political Theology: Dave True’s Top Ten

…My list focuses on the other conversation, religious voices or theologians, whether practical or professional, immersed in the concrete or engaged in theorizing. My aim is to suggest the kind of reconciling work that Vincent calls for between theology and critical humanities. Such a move makes profound sense to me—emerging as it does out of the tensions within my own biography.

100 Years of Political Theology: Vincent Lloyd’s Top Ten

If an academic field is defined in part by its canon, wide divergence on canon would suggest that what appears to be a field might not really be one. In the case of political theology, there seems to be this sort of incoherence: an anthropologist writing an article about political theology may never have heard of Dorothee Sölle, while a seminary professor writing an article about political theology might never have heard of Claude Lefort.

Dumb and Dumber – Why the Economy of the Future Depends on the Humanities

Despite the unending political chatter over global spying, the recent government shutdown, and now the misadventure of the Obama care rollout, I have also been pondering the meaning of something worth more obsessing about. . . . It amounts to the latest variation not of Murphy’s Law (“if something can go wrong, it will”), but what I have called Raschke’s Rule (“if you didn’t think people could be more foolish than they already are, just wait a day or so”).

How to Read Ancient Texts

I would like to make a modest proposal for reading ancient texts like the Bible. Of course, I am by no means the first or last to make such a suggestion. But my interest is quiet specific: how might texts are read in relation to socio-economic life? As with many scholars, I take the position that the texts are as vital as the variegated archaeological data, indeed that the texts themselves may be seen as “archaeological,” although more in a Foucauldian sense.

The Revival of Critical Theory

During the late 1920s, as the world economy careened headlong toward an economic disaster that would soon befall it, a group of European thinkers and critics steeped in both German idealism and Marxist activism converged on Frankfurt, Germany to provide identity and notoriety for the recently established Institute for Social Research at the university there.
Within time, the assemblage of now famous philosophers and cultural theorists associated with the institute, such as Juergen Habermas, Max Horkheimer, Walter Benjamin, Herbert Marcuse, and Erich Fromm, came to be known as the Frankfurter Schule (“Frankfurt School”).