Put on your feet whatever will make you ready to proclaim the gospel of peace. These shoes are not weapons, nor are they articles of protection. We are instructed to put on a pair of shoes that makes us ready to proclaim the gospel of peace. We are not prescribed jackboots to save ourselves. Nor are we charged with some soft slipper of gentleness. We are instructed to find shoes that make us ready to proclaim the gospel of peace.
What [Henry’s] oeuvre offers political theology is a reimagining of what constitutes life together—an attention to Life and thereby, spirituality.
“Still game” is not the discourse of “trauma” and PTSD so often ascribed to populations as a form of diagnostic colonization, pace Frantz Fanon in his tremendous work on medicalization in A Dying Colonialism. “Still game” is yet another temporal form akin to the “perpetual.” In this sense, histories of targeted injuring—maiming—are both histories of violence waiting to be written and projections of future violence of our pandemic worlds.
Quijano reimagines the long-lasting and contemporary status of colonialism seen through the lenses of race, modernity/rationality, and economic exploitation, encouraging us to produce theological and political critiques from the ever-enduring nature of coloniality.
I believe the recognition that wisdom and love go hand in hand cannot simply be abstracted as some general and vague love for the world and its persons. It is, in fact, a general and abstract love that often becomes complicit in ways of death.
If there is one common thread which cuts through the essays in this symposium, it is the powerful testimony of the important role that religion plays in shaping the socio-political viewpoints of many conservative religious minorities.
Judith Butler’s work has altered the trajectories of multiple disciplines in the last thirty years; what can they teach scholars of political theology?
Whether the text of Ephesians directs its audience to anger or simply acknowledges the common experience of anger, one thing is clear: anger is not to be condemned.
In the theater of life’s unmitigated pain and chaos, roles are played within the capacities and limitations of the black and brown body. They are seen unchained and risen to life in the crucified and resurrected body of Jesus Christ
Even though Asian America is irreducibly diverse, the vast majority of Asian American theological voices are East Asian theological voices, with voices and concerns from Southeast Asian, Filipinx, Pacific Islander, South Asian, and Middle Eastern Christians being barely heard or simply dismissed. This raises questions about how helpful “Asian American” is as an identitarian category.
The Political Theology Network is hosting a virtual discussion group on the themes of art, captivation, and attunement.
Chen suggests that Western political theologians should incorporate more resources from local knowledge—such as popular culture, literature, films, and music—in order to notice resistance in daily life.