This essay presents some historical sources for tracing and understanding Corita Kent’s departure from Catholic religious life and the institutional Catholic church. This effort to make sense of Corita’s spiritual trajectory sheds light on wider trends in Post-Vatican II U.S. Catholic life.
We are left with the possibility that this time of revelation can not only visibilize the harm that colonial relations have wrought but also enable a resurgence of counter practices and lifeways that actively build a new world out of the ashes of this one.
Despite her rejection of Catholicism as irredeemably patriarchal, this essay explores Mary Daly’s complicated relationship with her theological past. Daly offers a vision for “boundary living” — where institutional disaffiliation creates a space for creatively reclaiming and reconstructing the tradition.
For several Latina writers, apocalypse as both revelation and catastrophe appears as an unavoidable framework that echoes across time, a framework shaping the past and future whose ultimacy must also be upended. Apocalypses large and small continue, but not all truths are disclosed equally and some endings—and the meanings they should yield—are abrupt but never ultimate.
Both Benjamin and Apess discern that historical narratives are imbricated with notions of futurity, that is, which bodies and polities are allowed to inhabit and thrive within the temporality in which the “not yet” and the “always already” co-constitute each other.
For Afropessimism, the World is the katechōn, rather than a particular institution within it. The language of the katechōn as the “restraining power” facilitates how the structure of anti-Blackness is not only a structure of domination and gratuitous violence, but also the foreclosure of a more radical mode of what Wilderson calls gratuitous freedom—which is precisely freedom from the World.