While Sylvia Wynter is not a scholar of religion, religion plays a significant role in her thinking, offering important lessons for political theology.
Jesus doesn’t ban sitting or reclining in public. He encourages it, supports it, and even participates in it.
The symposium initiates a conversation on the forms and practices of sovereignty in South Asia in the context of a peasant Muslim insurgency against British colonialism in 20th-century Malabar in South India.
In hearing [Fadl’s] story, we follow the travels of wandering saints and pilgrims, the insurrections of Malayali and Arab rebels, and the armed forces of the British and Ottoman Empires.
We have a history of commentaries that paints real physical need—experienced by billions worldwide daily—as stupid ingratitude. If we ask YHWH for literal water, pleading with him and testing his provision, are we being unappreciative?
The prominent Eastern Orthodox theologian Metropolitan John D. Zizioulas of Pergamon (Ecumenical Patriarchate) passed in Athens, on February 2, 2023.
Images of imprisonment appear throughout the Psalter, where the psalmist turns to God as refuge in order to exit the pit of despair. Similar to the life of Omar Ibn Said, and the opera which tells his story, images of shelter and succor help the psalmist escape the abyss of embattlement, imprisonment, or depression, and nurture the attitudes of care, trust, and hope that crest in Psalm 146 and the Hallelujah psalms.
An occasional characterization of the Book of Haggai is that it is self-interestedly supportive of the ascendant Persian Empire. I elaborate on this description and then problematize it by demonstrating that this pericope reveals the prophet to be subversively mimicking the Achaemenid imperial metanarrative.
Kingship is an irredeemably hierarchical, patriarchal form of rule, right? Maybe not, says Psalm 146—if the king is God.
Our problem is neither that we have power nor that we lack power. Many factors outside our control determine how much power we actually have. Our problem is that we fail to recognize the power we do have so that we can steward it well.
What if we saw in Psalm 98 a longing for an abolitionist vision of justice? How might entering into the psalmist’s vision of a joyful, praising creation animate and free our collective vision of how we might live together?
“Seek ye first the political kingdom of God and all these things shall be given unto you.”