The promise of a new world, all memories of suffering erased, seems like a gift. But for
whom?
On Thursday, November 10 at 6 PM Eastern Time, the Political Theology Network will host a webinar conversation around Charles Mills’ The Racial Contract.
Judith Butler’s work in queer theory inspires Catholics to consider the material relations of the body and contributes to a mystical-political, eschatological hope.
The sexual abuse of teenage girls at Denton Bible Church is part of a pattern, becoming clearer and clearer, that links conservative evangelical theology to systemic injustice toward women.
How is the term “political theology” used today, and how does it add to our understandings of theology and politics?
An occasional characterization of the Book of Haggai is that it is self-interestedly supportive of the ascendant Persian Empire. I elaborate on this description and then problematize it by demonstrating that this pericope reveals the prophet to be subversively mimicking the Achaemenid imperial metanarrative.
Is it possible to consider an askesis of otherwise imaginaries without falling prey to the ascetic ideal?
A different type of project beckons the queer, brown Christian: Invention, coupled with mourning for what is irrecoverably absent, becomes a necessary spiritual practice for all those who cannot find their own ancestors in the canons of church history
Authoritarianism in Christianity is a feature, not a bug, and it is unlikely to change any time soon. Perhaps on its own it is a problem mainly to those inside the faith. But when Christian authoritarianism hooks up with fierce cultural reaction, it can become a profound problem for society.
Beyond electoral victories for the nobodies, this is how the systems that produce “nobodies” might be transformed: through nobodies becoming political actors and what Pope Francis calls “social poets of transformation.”
How do we maintain hope in the face of a seemingly unending time of strife, violence, and conflict? Seek out beauty, depend upon hope…and dance, even in the face of unending war. Hope does not ignore the struggle, nor does it free us from the scars resulting from our struggles. The people of Israel will always carry the scars of their trauma with them; yet, scars also signify survival.
All three texts concern lives: the formed life, the deformed life, and a life without a why – a useless life freed from subjection to transcendence.