The Political Theology Network is hosting our fifth in-person conference, which will be held in Nashville, TN, from October 23-26, 2025. See details below!
The Political Theology Editorial Collective welcomes new members Fatima Tofighi and Joseph Winters!
A colonial understanding of resurrection has only associated it with life after death, whereas a decolonial Dalit theology engages with new life experiences by breaking the grounds of death here and now, in life before death.
The Western inability to recognize Palestinians as fully human is often attributed to Islamophobia, framed as a post-9/11 construct that portrays Muslim violence as a threat to the liberal West. However, this perspective remains superficial. To truly understand the roots of Western hatred, we must look deeper—beyond contemporary narratives—into the ideological foundations of Western thought.
It is imperative to respect the claims of conscience behind the pacifist convictions often associated with the rejection of the modern state. But if Catholic social teaching is going to incorporate nonviolence more fully, it also must develop the connection between nonviolence and modern politics.
One alternative to a disorienting retributive hierarchy … is repentance, offered to the living, not the dead. This is the honest acceptance of one’s own sin that leads to a turning from the destructive habits of assigning greater or lesser guilt to others. The activity of repentance, in turn, becomes the basis for the possibility of reconciliation between God and offender, between offender and the offended.
The notion of quality of life, an extended conception of common good, and the solidarity with the victims can move nonviolence from the margins of Catholic Social Teaching to its center.
The Political Theology Network invites proposals for seminar streams for PTNCON25 to be held in Nashville, TN.
Heavenly citizenship for Paul is certainly not about escaping social responsibility within this life. The path that follows Christ is a path that moves one’s focus from earthly things to heavenly.
The virtues and practices include confronting the issue rather than the person, practicing forgiveness, tolerance, and reconciliation, embracing the enemy as a child of God, and protecting human dignity and the common good. It explores how the combination of CST and nonviolence can address human actions that sustain marginalization, racism, conflicts, oppression, domination, and diverse forms of social exclusion.
In turning away from more abstract debates about liturgy to those that center on its lived and material dimensions, we hope to enliven a conversation about ‘lived liturgy’ to consider what practices uphold, challenge, or fail to account for the global political order.
