The essays sought will both demonstrate ongoing ethnographic research and address the questions of the call: how to relate the post-liberal and liberationist motivations behind this work, and/or the gap between fact and norm.
We invite 200-300 word proposals on political theology broadly understood.
In our own world, the Bethesda story reminds us of the fact that social and economic systems meant to assist the needy often keep them in poverty. Our story suggests that the 40 million Americans who live in poverty will need to doubt and challenge the system, and to look for help outside of it. Further, our sermons will need to speak life into death as a reminder that there is life beyond the system.
For the very reasons that religious freedom discourse is powerful, arguments made in its register, especially as they stretch the indeterminacy of religion in the directions of collective rights, should appropriately be on the table in Native peoples’ efforts to protect what is sacred to them.
Praise psalms may fail to raise our political antennae, but when we stop to consider what praise entails, we discover that praise makes the most daring political claims of all.
Churches cannot be party to redemption narratives which exonerate the carceral system.
The familiarity of the 23rd Psalm can blind us to the striking political dimensions of its message: YHWH is the shepherd of the king, protecting him from enemies and granting his kingdom prosperity. Close reflection upon this psalm may also suggest some significant applications within the contemporary world.
PTN seeks essays that explore the confluences of political theology with either particular texts in the genres of speculative fiction or the imaginative and analytic work involved in speculative fiction as a social practice
By auto-jurisdiction, I mean to convey the ways people look past the putative authority and mechanisms of prevailing jurisdictions and, alternatively, invoke the authority of tradition as long-term grounded experience in order to construct and speak forth their legitimacy.
Christ sits on a throne, but it is not a worldly one. Christ’s throne is the true throne of God, which renders all other thrones secondary. Christ’s throne is the only throne that should be worshipped, and Christ the Lamb the only ruler that is worthy of our devotion.
Join a reading group sponsored by the Political Theology Network treating Fanon’s book Black Skin, White Masks.
Like the advocates I follow, I don’t ask what religious freedom really means; I ask what it can mean.