The white US Evangelical denialists see something that many other political theologians do not: that taking seriously our ecological relations requires a kind of paganism.
The book of Esther deals with resisting ethnic violence in its ancient context and offers us tools for resisting white ethnic nationalism today.
What would it mean to take apocalyptic talk as a sign of the times: as revealing, uncovering, and disclosing something basic about the cosmos? Could such talk be the beginnings of an eco-apocalyptic political theology?
When we stop clinging to what we know and what we are, we can go out into the world without fear, insecurity, resentment, and judgment, as true Children of God. The image of a playing child helps us see alternatives to our childish attitudes.
There is, I suggest, a kind of political theology at work in this practice of simply paying attention to (and being provoked by) the transcendence that is Gaia. It generates a form of intellectual habitation that remains attuned to the strange shapes drawn in the clouds by some form of transcendence.
Religions, a peer-reviewed, open access journal of theology, invites scholars to submit papers for its special issue, “Political Theology and Pluralism.”
The Telos-Paul Piccone Institute, in collaboration with
Deutsches Haus at New York University, is pleased to host the 2019 Telos Conference, “Political Theology Today as Critical Theory of the Contemporary: Reason, Religion, Humanism.”
The ongoing sexual abuse crisis has damaged the Catholic Church’s credibility as a witness to the Gospel, but the church should not abandon its social witness. Rather, it must re-think its approach.
“Victimhood culture” has swept our nation in recent years where victimhood has become an identity to be ashamed of. However, Jesus teaches his followers to bear their victimhood without shame, just as he bore his own without shame.
What is it that we are supposed to hope for?
It is through our own wounds that we’re called into the work of transformation.