Demographic lines between urban and rural, white and non-white, male and female, college educated and not college educated mark the partisan divide in America. This commercial somehow finds a “middle” of the country that is rural, white, male, and not college educated.
A short overview of Kojin Karatani’s Marxist influenced focus on modes of exchange as revealing the Borromean ring of Capital-Nation-State, and the import of this ring for religion.
Transfiguration means to be challenged and governed by a different set of norms, in opposition to this world and the powers that disfigure the image of God in each one of us. Theologically, transfiguration is an eschatological vision that transforms and revolutionises our present.
“What can we do when apparently nothing can be done, and doing nothing is not an option?” Theologian Kyle Lambelet and performance theorist Diana Taylor discuss the challenge and possibilities of presence within systems that seem to allow no alternative.
PTN Discussion Group will engage political theologies of loss every other Thursday starting Feb 11 at 5:30-7:00 p.m. ET
Above all, the Christian tradition urges us to reject the application of war metaphors to the market, as if it were a bloody realm of unavoidable tragedy and exclusively self-focused interest. It is not—or should not be—and the temptation to accept economic “tragedy” is really just the temptation to fail to love God and the neighbor, theologically speaking.
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Jesus and his disciples can be seen to both affirm and expand the construction of first-century family, even as they are not limited by it. Such a reading of Mark complicates any single definition of “biblical family” in favor of recognizing the fluid and constructed nature of family systems across time.
Though theologies and practices vary, many Christians commit to sacred times of relation, mutual care, and patience as a form of devotion to God’s promise of justice, believing that this promise is their work to carry out, too. In the Sabbath lives a wider, eternal perspective and sacred release from daily rhythms, obligations, and productivity, an invitation into the transcendent.
In a time of transition, Moses models what is needed: assurance that the foundational covenant will be preserved by those called from the midst of the people to listen to and speak for God.
Scratch beneath the surface, and eugenic logic flows deep and wide. It is one thing to be moved by pity and engage in charity, or even to be moved by justice and seek to dismantle structural barriers that impede disabled people from flourishing. But it is quite another thing to imagine . . . how and why we might “conserve” disability against the possibility of a curative future.
The Protestant Political Thought Project at the University of Cambridge calls for proposals for its conference “Reclaiming Christianity from Populism”