Tran gifts his reader with the invitation to think generatively rather than prefiguratively about social and economic relations, setting aside that which cannot be refashioned for just use.
Scholars and practitioners based in Africa are encouraged to submit a paper proposal on the topic “New Directions in African Political Theologies.”
Berlant is our preeminent contemporary theorist of how intimate practices bleed into and with national formations, and condition specific and powerful fantasies for what a good life or functional society would involve. To read their work is to become attuned to a set of dynamics that can be excavated in any given scene: the attachments being made and unmade, the forms of belonging that flash up and dissolve, the feeling-worlds that mediate everyday life, what remains unfinished.
For those who experience a divine compulsion to publicly resist the perversions of the powerful, despite their own hesitations and fears, Jeremiah may be an encouraging witness to the potential for an experience of divine presence alongside the pain.
The PTN Executive Committee is accepting nominations. Find out more about the role and how to nominate someone.
How I understand Tran’s story is that the script for Asian American Christian resistances to racial capitalism needs to be formed by the dangerous memory of Jesus Christ’s witness. Otherwise, Asian American theologies end up resisting identarian essentializations of Asian America that do not always speak to concrete challenges and dynamics that Asian Americans experience.
The journal Political Theology is happy to announce the addition of Muna Tatari and Pantelis Kalaitzidis to its editorial board.
The disruptive presence of Nehemiah in spaces that are intended to erase his identity allows for a broader understanding of God’s word. While religious laws may sometimes be exclusionary in their nature, a higher law, one that is grounded in one’s fidelity to God through the way one lives one’s life, allows for radical inclusivity of all before God.
The rise of political theology in the twenty-first century is correlated to the eclipse of liberation theology in the twentieth—but recent works by Michael Hogue, Adam Kotsko and Karen Bray suggest the emergence of a futural theopolitics challenging the sacred/secular binary.
The reality into which we are called to participate, to embody, and to invite others is profound in that it promises to create the very sociality for which we long. It promises to establish the Kingdom of God that is not yet our everyday reality and, at the same time, is present to us in certain spaces and in moments of profound connection.
The Political Theology Network Mentoring Initiative will hold this conversation on January 28, 2022 from 1-2:30 PM EST. Please RSVP for the link.
What would it mean for scholarship in political theology to claim monstrosity? Perhaps it would mean focusing on underappreciated aspects of the Christian tradition, and other religious traditions, particularly those developed by women’s intellectual labor.