Kingship is an irredeemably hierarchical, patriarchal form of rule, right? Maybe not, says Psalm 146—if the king is God.
The school of Talal Asad has identified virtue ethics as the primary model constituting the continuity of premodern Muslim thought with movements of the modern period. But is this model really the most characteristic common denominator of premodern Islamic thought?
I ask whether they think Wink’s exegesis is correct. Many have been completely convinced; they think that Wink has provided very compelling evidence… But now that my students are certain that Wink has hit it out of the park, I can add another layer of complexity and uncertainty by sharing that I have doubts.
In many ways, Bloch’s work inverts the classic dictum of political theology advanced by Carl Schmitt, that “all significant concepts of the modern theory of the state are secularized theological concepts.” For Bloch, theological concepts are intimations of the freedom of the secular and revolutionary socialist society.
Today’s texts are complicated, messy messages of divine justice. Perhaps the best we can learn from Job or Bartimaeus is the courage to call God to accountability.
In the introduction to the symposium “The Roots and Ruptures of Contemporary Islamic Piety,” Aaron Rock-Singer elucidates the questions within contemporary Islamic studies that stand between the completeness of historical narratives and the ruptures of Muslim intellectual, social, and cultural life.
Walter Wink’s reading of the Sermon on the Mount is the kind of exegesis that would get failed in a historical-critical Bible class. It has succeeded because it is good ethics so no one wants to point out too loudly that it’s bad exegesis.
The Political Theology Network invites proposals for its third conference to be held in Tempe, Arizona on April 7th-9th, 2022, in collaboration with the Center for the Study of Religion and Conflict at Arizona State University. The deadline for submission has been extended to 12/31.
In Esposito’s most explicit political theology work, he is concerned with re-working, or rather destabilizing, the essence of political theology.
The question I would like to pose this week is whether a theophany of the kind that we find in Job 38 would satisfy people—the aggrieved, the hurting, the oppressed, the battered—as a response to political tragedy.
This week, the Political Theology Network remembers and mourns the passing of Dr. Albert Raboteau (1943-2021).