The originality of this school is to bring a decolonial view to Theology of Liberation that is sensitive to questions of coloniality of power, being and knowledge.
At stake is the very possibility of democratic politics. Without minimizing or devaluing the experience of oppressed and marginalized communities, the way forward—as Luke Bretherton has convincingly argued—necessarily entails nurturing some form of cohesive social vision.
Even while the concept of canon has been thoroughly critiqued and deconstructed, implicit canons remain and it may be best to acknowledge their presence rather than seek to repress them.
The two stories of Luke 15:1–10, which we might call “parables of the remainder,” illustrate a core component of the Christian political orientation. That is, they highlight the alternative logic of much of the Judeo-Christian scriptures that urges us to foster solidarity in community through identification with the remainder, with the least of these, and to thereby bring justice and liberation.
Proposals are invited for papers that address any aspect of “peace” from within Islamic or Christian frameworks.
…Political Theology is the sedimented yet changing and multifarious ways in which Christianity divides itself and (which is to say also: from) the world.
Populism seems to have at least these advantages: it privileges practical reasoning over theoretical; it binds us to place; it recognizes modernity’s political gains; it does not posit reactionary declension narratives; it affirms “common folk;” it avoids elitism…It also gave us President Trump.
Psalm 1 presents the reader with two, mutually exclusive categories of human existence: righteousness and wickedness. However, experience tells us that to be human is far more complex. Rather than simply embracing the psalm’s presentation of life, we might enter a dialogue instead, one wherein we consider what it might mean to be formed by attending to others rather than reifying our existing in-groups.
This is a challenging question for me, as I am on the margins of political theology as a philosopher of religion and religious naturalist.
Jesus does not command those with privilege to make space at their tables, to give a portion of their excess to charities, or to invite a disadvantaged neighbor to join the feast. No, Jesus invites those with privilege to put off their privilege, and then to use the excess that their privilege has still provided to feed not their fellow privileged friends, but those who are most in need.
The goal is to help facilitate completion of the dissertation and to assist students in transitioning to careers. The workshop will also provide students with a network of peers in the field and allow for a discussion about the state of political theology more broadly
My point is that in addition to being annoyingly Eurocentric, the discourse of political theology focuses more on administrators and theorists of the modern State than the victims of State.