Human rulers like Job might imitate the rule of God, but God’s power goes beyond what they are capable of enacting.
Like Simon and Veronica, those in the pews and those in the academy are called to accompany those who are abused by sharing in their pain so that survivors no longer bear this cross alone.
Giovanni Battista Montini’s chaplaincy of the Italian Catholic Federation of University Students transformed him from an academic in retreat from the world to a confident Christian witness against fascism.
In evil days, justice can be stifled and the voice of the prudent can be silenced.
Political theology, insofar as it can articulate an analysis of and resistance to rape culture, offers many resources for confronting sexual violence.
Integrity is what we demand from others, aspire to in ourselves, and often fall short of. We fall short, but will find wholeness in the Son of Man.
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.