This new issue includes a guest editorial by Elettra Stimilli and also features articles on populism, anger, and anarchism, as well as an expanded version of the round robin discussion of Islamophobia that first appeared as a symposium on this website.
While even his closest associates would lean towards dismissing the people to fend for themselves, [Jesus] invites the community of the wilderness into a divine economy of care. Sharing, as a physical manifestation of that care, requires a suspension of the belief that scarcity is the only reality available in the moment of want.
I have argued that economic theology should lead to political praxis and change. Economic theology has to open a space for emancipatory politics that resists the capitalist future.
To forego a hermeneutic of charity risks abandoning a central part of the gospel, just as a lack of concern about standing in solidarity with the voiceless, the poor, and the marginalized would do.
One cannot be politically smart, but willfully wicked. For the leader and for the voter who would be tied to the Scriptures, “smart” is a moral term.
Williams encouraged me, as a theologian, to be a minister in a variety of contexts, to purposefully place myself in uncomfortable situations, to expand my world beyond what I knew already. James Cone challenged me in the same way…
When a white scholar embraces a liberationist perspective it is considered pioneering. When I do it I am being “political” not scholarly, then I get labeled a troublemaker. This is the reality Milbank’s tweet is trying to erase, and the reason I spoke out.
A second expression of relationality is covenant. It is a bond between distinct parties where each gives for the flourishing of the other. Unlike contract, which protects interests, covenant protects relationship.
Due to the ongoing COVID-19 pandemic, the Political Theology Network presents Summer 2020 Workshop Series online, via Zoom, weekly starting on July 13 until August 24
When Dalits write, they contest these misrepresentations and objectifications, and provide a sub-version of the texts. When Dalits write, they experience liberation. A decolonial reading of this given text calls us to offer our support and solidarity with #Blacklivesmatter and #Dalitlivesmatter, recognising an agency of liberation in our Dalit and Black bodies, lives, and texts.
The journal Political Theology recently released a new issue, 21:4, guest edited by Paul Billingham and Jonathan Chaplin. It is part of an initiative to gather political theorists interested in religion and scholars of religion interested in political theory, and it is being published in coordination with a special issue of the journal Social Theory and Practice.
Rendering to God what was God’s meant offering our lives as living sacrifices of worship to God, as one would offer coins as tax and tribute to one’s sovereign. The human was theologically monetized—or coined—in the name of dedication to God.