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”
Jonah sat in the belly of an ocean beast for three days rather than face his duty to call Nineveh back to God. And Christians — especially white Christians — in this country have long been ignoring their duty to call one another to repentance.
The very characteristics that disabled people value about their embodiment are targeted as bodily states that will be ‘fixed’ in the resurrection. If the Kingdom of God is a place that eradicates disability, however, it may also eradicate our hard-won disability pride.
The Political Theology Network is hosting a virtual discussion group on the Journal Political Theology’s Special Issue on Foucault
Christian-affiliated people who want to heed and hear victim-survivors’ voices and seek justice with violence affected groups need to contend with histories of support for racist, colonial, and sexist policies and programs. This blog post is an expression of my effort to do that.
The tearing open of the cosmic order is the descent of the true justice of God, waged against the empires of this world who rule under the banner of “order and justice,” but whose “justice” is always only violence and oppression.
This Christmas season, what might it mean to live into the promise of hope fulfilled, when our pandemic experience means that hope strains against lost lives and lost livelihoods? Perhaps it involves visioning a redemption—one built on the social and economic implications of Jeremiah’s vision of those redeemed.
The PTN presents the 2021 Winter Workshop Series online via Zoom on Mondays from January 4 to March 1