Wilderson doesn’t use the term “zombies” in his work. But his afropessimist stance includes a set of concepts—social death, gratuitous violence, sentient (but not living) existence—that could be easily applied to any episode of The Walking Dead.
Put on your feet whatever will make you ready to proclaim the gospel of peace. These shoes are not weapons, nor are they articles of protection. We are instructed to put on a pair of shoes that makes us ready to proclaim the gospel of peace. We are not prescribed jackboots to save ourselves. Nor are we charged with some soft slipper of gentleness. We are instructed to find shoes that make us ready to proclaim the gospel of peace.
I am struck by the resonance of this notion of asphyxiation, of debilitation as asphyxiation, which makes sense not just to think about debilitated populations in the United States and Palestine/Israel, but also other populations too, in spaces ruled, albeit in different ways, by the logics of neo-liberal capitalism and biopolitical security.
Attending, caring, and listening may seem like small practices in light of the monumental challenges we face today. But it is through this everyday work that we are to discern and pursue a new common life.
Compassion and solidarity make for a powerful bond between God and humanity.
The story of the Resurrection of Jesus Christ is the foundational memory of Christianity. It is a story that not only tells of God’s power over death and the fragility of the empire’s power over life, but also demands that all perspectives be heard, in a grand cacophony of voices, all in common song, singing of the impossible mystery: Jesus is risen, indeed.
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.
Rooted to the spot after the Ascension, the disciples needed to be told, not primarily what to think, but what to do.
To understand the meaning of John 3:16, we must reject the popular image of a docetic Jesus.
True worship has little to do with the ‘commodification’ of liturgy; it has everything to do with the performative embodiment of God’s redemptive narrative through justice, mercy and fidelity.
Jesus’ statement ‘You always have the poor with you, but you do not always have me’ could easily be regarded as a shrug of the shoulders in the face of the enduring problem of poverty. However, closer examination of the context of the statement in John’s gospel reveals a more compelling picture.