Gendered public restrooms and confessionals operate by frighteningly similar schemas.
The necessary elimination of fluids from the body shouldn’t be the pretext for the unnecessary elimination of immigrants from the body politic.
“Do your business” is not just a command for Chloe to relieve; it is also an invitation to transgress boundaries and increase the flow of toilet justice.
To understand the meaning of John 3:16, we must reject the popular image of a docetic Jesus.
Jacob Zuma is out and Cyril Ramaphosa is in as President of South Africa. Is this a new beginning for the beleaguered Rainbow Nation?
Does political theology offer strategies for resisting injustice? Or should political theology itself be resisted (because it is part of the problem)? Of course, the answer is yes.
When Jesus clears out the Temple in John 2, he presents a vision for the reformation of God’s house. As questions about guns in churches are raised once again in America, this vision is one to which we must attend.
It is the crucified Christ who sends us out to his sisters and brothers who are being crucified by the powers-that-be every day. Are we willing to do what Jesus requires and die in the process? Or will we deny Jesus in order to save ourselves?
Given the magnitude of the challenges we face the task of resistance remains a communal, provisional, necessarily (ie meaningfully) contradictory, broken labour shared between sites of theory and practice.
I do not know what political theology ideally ought to be. But I do know that, minimally, it should not be cruel.