“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.
How is the riven social body, with its divisions between poor and rich, to be healed?
These essays reflect the book of Jeremiah’s attempts to grapple with the consequences of involuntary migration, as well as the challenges faced by Christians grappling with the relationship of the biblical and theological tradition to the contemporary pursuit of justice.
The Pharisees were not wrong to question Jesus, but as much as we might want to empathize with them, to agree that there are simply certain things good people do not do, Jesus rejects human propriety as an orienting standard. Jesus is talking about the human heart, something Christians today also must consider.
A shared history begins to explain how in the 1960s, Latin American, feminist, and
black radicals, both Catholics and Protestants, simultaneously and independently arrived at a
common conclusion.
Why has political theology been so resistant to addressing questions of sex, gender, and sexuality in any serious way? Are there any intersections between queer feminist criticism and political theology, and what would it look like if the two methods were brought together?
Senator Elizabeth Warren’s proposal to include worker representatives in corporate governance introduces into U.S. public discourse a concept that has consistently been favored by Catholic social teaching.
To whom should we, working in political theology, listen, and how?
The witness of the land cannot be escaped. Whether in its memorials of divine faithfulness, or its testimony to our sins, it will not be silent.