There is, I suggest, a kind of political theology at work in this practice of simply paying attention to (and being provoked by) the transcendence that is Gaia. It generates a form of intellectual habitation that remains attuned to the strange shapes drawn in the clouds by some form of transcendence.
The ongoing sexual abuse crisis has damaged the Catholic Church’s credibility as a witness to the Gospel, but the church should not abandon its social witness. Rather, it must re-think its approach.
These essays reflect the book of Jeremiah’s attempts to grapple with the consequences of involuntary migration, as well as the challenges faced by Christians grappling with the relationship of the biblical and theological tradition to the contemporary pursuit of justice.
The Pharisees were not wrong to question Jesus, but as much as we might want to empathize with them, to agree that there are simply certain things good people do not do, Jesus rejects human propriety as an orienting standard. Jesus is talking about the human heart, something Christians today also must consider.
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?