On Saturday April 24th, the Political Theology Network will be hosting a virtual Mentoring Festival for graduate students, dissertation writers, and other emerging scholars.
How can White U.S. Christians in this moment love Asian American and Pacific Islander bodies, without succumbing to the seductions of commodification and ornamentation? How can we resist the impulses to only understand Easter’s resurrection through the lens of generative suffering?
Religion continues to bedevil the secularist attempt to relegate it to the private sphere.
It is as productive to think with as it is to think against Claude Lefort, a revolutionary-turned-philosopher who analyzed power and the political regimes to which it gives rise.
We are shocked. Morally outraged. How could a US president tout “law and order” to incite a blatant attack on “American democracy” and “the rule of law,” encouraging his supporters to storm the US capitol? Commentators decry such hypocrisy, stating the obvious contradiction between US constitutional law and violent coups. My contention in this essay is that no such contradiction exists.
Rather than worry about whether other people will come to the table, whether other people will listen, we must, first, come to the table ourselves, be willing to do the revolutionary work of “listening and talking,” proceeding into the real risk of such encounter with likewise real openness to the experience and its transformative effect. This is, to risk profound understatement, a difficult talk.
Rafael Vizcaíno offers a biographical introduction to the philosophical work of Enrique Dussel, a major figure of the decolonial turn. Separate from his theology, Dussel’s philosophy of liberation offers crucial reflections for contemporary political theology.
For all our show of humility, Christians have capitalized on the doctrine of election, distorting it to create a very real power differential between ourselves and the world beyond Christianity, at home and abroad. In an ironic twist, we have become the builders who are rejecting precious stones.
Church-state relations have been examined as a catalyst of legal conflicts, particularly in the United States today. Yet what do we mean when we talk about the “church” in legal contexts?
“[For] quantum gnostics, there has never been a creation of the world or in the world—it is the world that is ‘wicked’ or ‘evil’, and consequently also the God who claimed to have created it and yet hesitates to assume it.”