We had set out to follow in the footsteps of Thomas Müntzer, the ‘theologian of the revolution’ from sixteenth century Germany. Given that it was Germany, we expected everything to be organised down to the last detail – guidebooks, maps of bicycle paths and walking trails, a Müntzer tour linking all the sights, clear signs at each point indicating what Müntzer did where and when and how, even a government agency that focuses on this radical theologian. We found nothing of the sort.
King David’s actions in taking Bathsheba provide a shocking and illuminating case study in the behavior and psychology of impunity. The prophet Nathan’s employment of parabolic misdirection in his exposure of David’s sins suggests an effective manner in which such impunity can be confronted.
Our discomfort with the notion of God visiting the sins of parents upon their children may lead us to avoid wrestling with Exodus 20:5-6. This would be a mistake. This reference occurs in the context of the prohibition upon idolatry and challenges both our attempts to sanitize God and our idolization of our children.
Privilege is a ubiquitous reality in our world, though one to which we are often oblivious as privileged persons. In Paul’s description of his posture towards his privilege he gives us a worked example of what conformity to Christ can look like and poses the challenge to us to follow the same path in our own situations.
The Association for Continental Philosophy of Religion is pleased to announce an upcoming conference at Liverpool Hope University, UK, on July 10-12, 2015 exploring the theme: “Political Theology: The Liberation of the Postsecular.”
Israel’s experience of thirst in the wilderness should draw our attention to the experience of those for whom thirst and lack of water is a reality of life in our own day. We must identify and address some of the ways in which we are complicit in the forms of injustice that produce such a situation.
One of the most important tasks for political theologians today is the cultivation of capacities for democratic reasoning about exceptions to the rule of law. The task is important because liberal societies face – or at least believe they face – a number of threats that seem to require exceptional measures in response. The pressure to make exceptions grows stronger, even as we find ourselves with fewer and weaker resources for thinking about them.
In his new book, LeRon Shults gives us a very helpful tool to help evaluate religion and politics in the context of Deleuzian “theology” in what he calls the “bio-cultural study of religion, ” which claims that “religious phenomena can be explained by the evolution of cognitive processes [Attributions] that over-detect human-like forms and coalitional process [Social] that over-protect socially inscribed norms.”
“Genuine tragedies in the world are not conflicts between right and wrong,” Hegel wrote. “They are conflicts between two rights.” In the last few days I have been somehow compelled to meditate on how the rush of events in our world reflect this kind of tragic destiny which perhaps only Hegel, the last genuine philosopher of history, seemed to have comprehended.