John’s account of Jesus’ commissioning of his disciples differs from that of the Synoptics in illuminating ways. Through an understanding of the relationship between Jesus’ own commission and that of his disciples, we can gain a richer appreciation of the primary character of our political task.
David A. Sánchez, Associate Professor of Early Christianity at Loyola Marymount University, died unexpectedly on Saturday, April 6, 2019. He was a pioneering Latinx Biblical scholar whose impact reached beyond his discipline and included the Political Theology Network. We have asked mentors, colleagues, students, and friends to reflect on his many contributions.
I want to make a case for the possibility of creating a public that can see Native religion, conceive of Native sovereignty, and then, perhaps, support the protection of beloved places under the mantle of religious freedom.
The story of the Resurrection of Jesus Christ is the foundational memory of Christianity. It is a story that not only tells of God’s power over death and the fragility of the empire’s power over life, but also demands that all perspectives be heard, in a grand cacophony of voices, all in common song, singing of the impossible mystery: Jesus is risen, indeed.
Neither the government nor the Court doubted the religiosity of the practice for which the Yurok, Karuk, and Tolowa nations sought protection. Yet, arguments about religious freedom obscured the true issues at stake and the need for sovereign freedom.
The political resonances of Palm Sunday sound clearly when we read as if we didn’t already know the end of the story.
The familiar standards of “innocent until proven guilty” and “beyond a reasonable doubt” are meant to protect people from false accusations, but also contribute to the assumption that should doubt the stories of victims of assault and harassment, even when we know these crimes are depressingly common. The Christian preferential option for the poor, however, means that we should have a preferential option for victims, meaning that our presumption is to believe in and side with the victims of assault and harassment in the church and the public arena.
We invite proposals of 200-300 words for projects exploring political theology, broadly understood as an interdisciplinary conversation about intersections of religious and political ideas and practices.
In Jesus’ acceptance of Mary’s act of devotion, in his ministry to and for the poor, in his unwillingness to betray Judas (even as Judas was soon to betray him), Jesus models for us an approach to poverty, to politics, indeed, to one another that is based not in fear but in hope.
In these panels and throughout his work, Tracy instantiates a tension between violence and redemption as he conscripts objects and places—material objects and physical places—into his aesthetic theology of the borderlands.
Since the arrival of the first African slaves at Jamestown in 1619, Eurocentric racist ideals and practices have been embedded in the culture of the United States. The Church must learn from the history of racism in the United States if it is to dismantle systemic racism.
To illustrate the centrality of democratic discernment in the fate of public art, I turn to two cases where the voices of local communities have been ignored in decisions about the removal of murals from public spaces on the Northside of Denver, Colorado.