We invited Mac Loftin, Hanna Reichel, and Phil Christman, authors of recent books speaking to our present moment of crisis, to reflect on the other two books — and the state of the world.
To gain power, some leaders buttress their narratives with their institutional credentials, while others rely on intangible but often more powerful authority: the authority of charisma.
The catholicity of dreams makes them powerful but politically ambivalent. In my mind, the dreams of utopian Christianity are no different.
For Anders, the problem is not that humans have created a world of artifice. Rather, the problem is that in the modern technological environment we make products that are not measured on the basis of human needs but dramatically exceed them.
Joseph Tonda centres his study on African societies and their diasporic communities to describe a global tortured, torturing human state from which there appears to be no escape. His metanarrative establishes that we are all entangled as victims.
Timothy Vasko’s Making All the World America documents how theological hermeneutics and post-theological thought that emerged in late Renaissance and early Enlightenment discovery discourses were renegotiated through native information
Is the god most at home in our own institutions still recognisable as the God who refused Pharaoh’s kind of name, who heard a cry the empire had filed away as noise, and who came down instead of remaining above?
We invited Mac Loftin, Hanna Reichel, and Phil Christman, authors of recent books speaking to our present moment of crisis, to reflect on the other two books — and the state of the world.
We asked the authors of two recent books on love to put their books in dialogue. Here, Love Troubles author Federica Gregoratto discusses Love in Time by Fannie Bialek.
Science fiction utopias stretch hundreds or thousands of years into the future and light years away from Earth. But all secular utopias place limits on space and time that fall short of, say, God arriving into time to judge all of history and wipe away every tear.
Günther Anders argues that where St. Ignatius of Loyola, the wounded ex-soldier who founded the Jesuits, thought it necessary to devise what he called “spiritual exercises” for his times, we need new spiritual exercises to train our souls to begin to comprehend what we now can do.
In the space between celebration and condemnation, I ask: What happens to a person when the gaze of the public becomes so intense that the person can no longer be separated from what the public has made them represent?