In any age, nostalgic campaign slogans must lead to clear articulation about which aspects of the past are worth retrieving. We must interrogate our own visions of the past to ensure that we’re not hiding the truth from ourselves.
Jesus doesn’t ban sitting or reclining in public. He encourages it, supports it, and even participates in it.
There is no single, correct mode of embodiment. For those who regard themselves as part of the body of Jesus, part of the family that grows from Jesus’s body, that one body is really many bodies, complicated bodies, with hands, blood, some foreskins, and a whole lot of multi-colored flesh.
In terms of Dorothy’s theology, I think that there is an inclination now where they want to write about piety. They don’t want to write about “Don’t pay your war taxes.”
Paying attention to Herod’s fears about Jesus can keep us from depoliticizing the gospel.
Is tranquility possible in an era of political emergency?
By disrupting pernicious claims to transcendence, atheist political theologies can help us redress suffering in particular places while keeping hope for radical transformation.
The political theology emerging from this narrative calls for a redefinition of authority and leadership. It emphasises qualities like service, compassion, and the capacity to heal and liberate over traditional markers of power like wealth, status, or lineage.
Youth were not very welcome at the table. It was quite common for them to be referred to and accept that they are leaders of tomorrow or the next generation… How can we be the next generation when we’re already here [right now]?
Imagine a world in which we stop at every news of death. Imagine a world in which we do not trivialize or rationalize death. … Have we over-theologized life after death?
For Marx, religion is more than “the opium of the people,” it is the mirror of society turned upside down. This essay examines Marx’s critique of religion as well as his critique of other contemporary critiques of religion. This critique of religion became the starting point of his critique of political theology and, later, political economy.
In what follows I want to trace a political theology of miracles that makes possible their circulation in U.S. revivalism. A straightforward theology—namely that God does miracles—is certainly part of the motivating belief for revivalism. But I want to trace here the political contours of revivalisms’ continuous circulation of the miraculous, well past the time that secularization theory suggested that they would give way instead to secularity, science and the enlightenment.