Featuring content from the journal Political Theology on politicaltheology.com, The Brink seeks to challenge our readers’ assumptions about the relationship between religion, theory, politics, and much more.
In Esposito’s most explicit political theology work, he is concerned with re-working, or rather destabilizing, the essence of political theology.
As six emerging scholars met over summer 2021, the overarching theme of the workshop—the state of the field of political theology—presented both an opportunity for and obstacle to meaningful conversation.
If modernity is the Anthropocene and if secularization is a defining feature of modernity’s birth, then it is natural to ask: did secularization engender climate change?
The Political Theology Network community remembers Tyler Roberts, who died on June 3, 2021 at the age of 61.
Almost a quarter of a century after that night in Pensacola, Trump supporters brought their shofars to a “Jericho March” at Washington D. C. in a manner resembling that decades-old revival meeting. Like the Brownsville attendees who cheered for Gideon’s victory, the Jericho March called to mind a biblical story of Joshua at Jericho, another conquest with the sound of a shofar.
The Political Theology Network seeks proposals for its next series of essays on Critical Theory for Political Theology 2.0 from the fields of feminist theory, queer theory, decolonial studies, Black studies, or Indigenous studies.
Mamdani’s latest book defends the promise of decolonization against the ongoing nationalist violence of modernity. Rafael Vizcaíno sits with the renowned Ugandan intellectual to discuss postcolonial and decolonial scholarship, the reform-revolution debate, anti-racism, and the example of South Africa.
In the theater of life’s unmitigated pain and chaos, roles are played within the capacities and limitations of the black and brown body. They are seen unchained and risen to life in the crucified and resurrected body of Jesus Christ
Even though Asian America is irreducibly diverse, the vast majority of Asian American theological voices are East Asian theological voices, with voices and concerns from Southeast Asian, Filipinx, Pacific Islander, South Asian, and Middle Eastern Christians being barely heard or simply dismissed. This raises questions about how helpful “Asian American” is as an identitarian category.
Psychopolitics is Han’s main contribution to political theory. It reflects Han’s rethinking of Bentham’s panopticon and Foucault’s biopower as disciplinary society transitioned into a digital achievement society that defines our contemporary neoliberal globalized world.
We see this wholesale adoption of White Evangelical practices in the Latino/a Evangelicals’ increasing support of the White nationalist philosophy which undergirds the White Evangelical theological position. The 2016 presidential election, Trump’s subsequent term in office, and the 2020 presidential election have made this all much more publicly clear.