Socially, economically, and politically the time of COVID-19 in the Pacific has been a mixed one. In one way it has been apocalyptic (literally an “uncovering” or “unmasking”); truths about the region’s true political economy can no longer be denied. On the other hand, the COVID-19 era has provided opportunities for governments to “mask” and cover up inconvenient truths of the region.
Jesus’ teaching regarding taxation and our allegiance to human governments challenges Christians who find themselves subject to contemporary governments to think about how we relate to their inevitable exploitation.
While for the most part, the field of psychiatry remained immune to and dismissive of Christian attempts to influence them, these conversations led to the incorporation of psychiatric (and sometimes pseudo-psychiatric) modalities into the pastoral counseling movement.
These systems of oppression, much like the golden calf, do not represent the God of love and righteousness. Instead, the fashioning of what can be tamed points to our depraved greed, moral bankruptcy, and the diabolical strategies we employ for survival.
By the first decade of the nineteenth century, a new idea had entered the Western world. Psychiatrists, naturalists, politicians, and theologians throughout Europe and North America came to believe that there existed a form of insanity that caused its victims to express false religious opinions, to hold clearly unreasonable religious beliefs, or to dwell too deeply on religious issues.
The journal Political Theology announces call for proposals for its Special Issue on Affect, Temporality, and Political theology
It takes so little courage to become token protagonists of the truth—righteous minds defending unrighteous actions.
According to Burroughs and Gysin, the power of language was the thing. There was something queer, indeed, about the capacity of any language to channel all manner of patterns and directives that had nothing, essentially, to do with the words that comprised that language.
In Exodus 17, the people of Israel confront a barren landscape that seems to guarantee imminent death. Today police violence, especially against Black people, seems to be similarly embedded in our social landscape. This essay turns to Angela Davis to ask if dry land can become springs of water.
The tendencies of any group of human beings to normalize power and hide harm are themselves, then, subject to the process Matthew’s gospel is describing. The frankness of communication, of subsidiarity mediation and conflict negotiation, the expectation of honest and mutual accountability described here should also be applied, as healthily and faithfully as possible, to the workings of authority, relationship, and power system within the community.
Given the history of othering and control of women’s bodies, it may surprise you to learn that the mikveh has become a central site of Jewish feminist, and more recently, queer and trans activism. Across the United States, Canada, and Israel, participants in a grassroots Modern Mikveh Movement have been collectively reclaiming what many have considered to be among the most irredeemable misogynistic forms of bodily disciplining.
Stiegler argues that capitalism has now reached its limits and that the future of the planet in what he calls ‘control societies’ echoing Deleuze is open to question.