
A political theology of the transfiguration of Jesus has to expose and transgress the elevation of whiteness as divine, as a norm and as something superior to multi-coloured local expressions of faith. It also calls us to celebrate the mystery of transfiguration as trans-figuration of the body ethic of Jesus and of all humanity.

As we enter a new election season with our polarized political communities occupying different epistemologies and worlds, it remains an open question what it will look like for us to cultivate a better politics. We are caught in a riptide, being pulled further apart with few resources at our disposal for anything other than the zero-sum game we’ve inherited. The Jonah story, however, offers a different kind of political imagination, where God confronts and offers grace to enemies by putting them into contact with one another. This multi-layered grace introduces moral complexity and political uncertainty, but it also opens the door to a world not entirely determined by scarcity and competition.

The journal Political Theology will host an open house on February 1 at noon eastern for prospective authors and contributors to the journal.

Listening and responding is a blueprint for us all: it’s amazing and wise to discern God’s leading in the context of community.

Our reception of Genesis 1:3 emphasizes the inherent power of God’s word, not only to improve lives but also to change (and create!) new structures. Just as God once brought order from chaos, God can do so again.

In the face of systemic injustice, it is difficult to hold space for a desire for peace and the knowledge that empires usually outlast the people who protest against them. While it may be tempting to shut down at feelings of powerlessness, the Magnificat gives us another option. We can be like Mary and the generations before her, singing and hoping and praying for change.