Religious and secular traditions are internally plural and in constant development through engagement with external others. Political theology engages these (a)religious formations and their diverse global manifestations.
Delores Williams, Sisters in the Wilderness: The Challenge of Womanist God-Talk (1993)
Saba Mahmood, Religious Difference in a Secular Age: A Minority Report (2015)
Vincent Lloyd, Black Natural Law (2016)
Tisa Wenger, We Have a Religion: The 1920s Pueblo Indian Dance Controversy and American Religious Freedom (2009)
Daniel Boyarin, Border Lines: The Partition of Judaeo-Christianity (2004)
The Commission on Theological Concerns of the Christian Conference of Asia (ed.), Minjung Theology: People as the Subjects of History (1983)
Ashon Crawley, Blackpentecostal Breath: The Aesthetics of Possibility (2016)
William T. Cavanaugh, The Myth of Religious Violence: Secular Ideology and the Roots of Modern Conflict (2009)
Relevant Journal Articles:
Inese Radzins, “Simone Weil’s Political Theology,” Political Theology 17, no. 3 (2016): 226-242
Lap Yan Kung, “Parent-Child and Center-Edge Metaphors: A Theological Engagement with the Social Imaginary of ‘One Country, Two Systems,’” Political Theology 20, no. 5 (2019): 392-410
SherAli Tareen, “Muslim Political Theology Before and After Empire: Shāh Muḥammad Ismāʿīl’s Station of Leadership (Manṣab-i Imāmat),” Political Theology 21, no. 1-2 (2020): 105-125
Julie E. Cooper, “Heretic or Traitor? Spinoza’s Excommunication and the Challenge That Judaism Poses to the Study of Religious Diversity,” Political Theology 21, no. 4 (2020): 284-302
The concept of the common good, so central to Catholic social ethics, provides a hopeful way to integrate these concerns for both structural factors and agency into an ethical framework for thinking about migration.