In autopoiesis, there is no separation between what we do and the particular way in which the world appears to us.
On the one hand, there is in the foreground “a land flowing with milk and honey.” On the other hand, as one reads the text with modern eyes and ears, the problematic language of inheritance, possession, and settlement the chapter begins with rightly alarms readers concerned about occupation of stolen lands using theologically justifying language.
While NATO had pursued discussions with Ukraine, there was no plan to add Ukraine to NATO any time soon. Indeed, most of NATO had resisted incorporating Ukraine exactly because it didn’t want to raise the prospect of conflict with Russia. So, what drives Putin’s aggression now?
In their thematic introduction, the editors of the The Brink describe the liminal, dangerous, and life-making potential for this new blog on the PTN website.
The London Catholic Worker creates the physical and intellectual spaces in which to practice radical hospitality and explore Christian anarchism. As these spaces can be transitory, easily destroyed or abandoned, the Catholic Worker must draw on its personalist and anarchist roots to adapt to a rapidly changing world.
The PTN Mentoring Initiative will host a webinar conversation on March 4, noon-1pm EST. RSVP required.
Facing the violence of contemporary terror, many intellectuals have spoken in our present times about a return of political theology and religion in its violent forms. Attention to the concept of martyrdom has reappeared due to an increasing interest in religious conflicts.
We look for revelations on the mountain tops—among the most powerful and famous. God’s politics of reversal, on display throughout Luke, call us to re-center this search in the valleys and level places, in the face of the child and the plea of a father.
As the Catholic Worker movement confronts anti-Black racism more earnestly, questions arise about whether taking an active anti-racism stance can be reconciled with Catholic Worker anarchism, specifically when dealing with the state.
Racialized white identity no doubt exerts enormous power, but that power and its meaning are hardly unchanging and self-interpreting. In our desire to disabuse whites of power we should weary of reifying white racial identity as something that determines history without answering to it.
Where relationality is most productive in critical projects is where it transcends its projects of critique and explores the possibilities—ethical, political, and theological—of its account of subjectivity and community.
Joseph’s claim that it was God who engineered the situation for good is indicative of a person, or at least a narrative character, who has experienced healing over time, away from his abusers. He has reframed his narrative to better suit how he sees himself and his world now, a world where he has power.