Luke makes it clear that it is God, and God alone, who can best align our lives and realities, to make us whole and healthy, and to give us a life worth living, a life most “human.”
Why does Trump’s face matter? Why does Trump—a world-class performer and master of the craft of showmanship—practice shaping his face? What does his face do? Is Trump’s face part of his power?
The colloquium hopes to recharge the practical theorizing of political theology at the gathering point of the crises of the present.
The purpose of the conference is to examine the dynamic relationship between politics, as the art of building the structures of shared life, and theology, as the articulation of our interrelatedness in God.
Isaiah’s call to prophesy judgment against Israel challenges us to remember God’s sovereignty over all political systems, even those that are disastrous in our eyes. Could God’s judgment be the decisive turning point toward healing?
God’s prophets are those who call us to recognize our limitations before the sovereignty of God. Indeed, Jeremiah reminds us of the relativity of human politics and that in God alone does the individual and human society find meaning and security.
Our modest proposal is for those of us who work in political theology to listen to the Americas and to do so, insofar as possible, ethnographically.
Nehemiah 8 reminds us that hearing the word of God is an occasion for joy, not sorrow and regret.
Fostering cross-cultural and cross-racial friendships of listening are essential to creating virtuous and just societies, especially in a fractured political climate that fails to serve the human good.
Psalm 36 reminds us that hope is grounded in God’s very nature, that it rests in the hesed of the LORD. Today, despite the fact that the work we undertake remains unfinished, we can rest in God’s hesed.
We need not lose sight of the last four hundred years of political theological debate when searching for new ways to deliberate amidst diverse viewpoints and backgrounds.