The goal is to help facilitate completion of the dissertation and to assist students in transitioning to careers. The workshop will also provide students with a network of peers in the field and allow for a discussion about the state of political theology more broadly
Faith is an enacted practice we live into through our whole selves, continuously laying our souls and bodies bare and vulnerable before the unknown. The consequences of this are thoroughgoing, touching every single aspect of our lives and making demands on both our loyalties and our activities in the world.
Christians in Hong Kong have found their public voice in protests against the Extradition Bill and their calls for human dignity.
We Christians who are citizens must be physically present on the border with México, that we might bear witness to the realities of what we experience alongside those who are most acutely affected by the policies of the current Administration.
New issues from the twentieth year of our journal feature articles on Hobbes, poverty, Indonesia, and more, as well as a special issue on Christos Yannaras.
Christ sits on a throne, but it is not a worldly one. Christ’s throne is the true throne of God, which renders all other thrones secondary. Christ’s throne is the only throne that should be worshipped, and Christ the Lamb the only ruler that is worthy of our devotion.
The devil sought to divert Jesus from his mission in three different ways. Walking Christ’s cruciform way, we face the same temptations.
Public art as political theology brings sacred images to the political arena…even when the uses of sacred images transgress deeply held religious convictions for the sake of much needed social transformation.
What does thinking about affect mean for the politics of the religious studies classroom?
The workshop provides grants to graduate students to attend the annual meeting and to participate in a half-day workshop, facilitated by senior scholars in the area of political theology.
While the difficulty in neatly defining the field itself verges on notoriety, the pieces in this series offer accounts of affect’s appearances and tangible effects, and illustrate the value of thinking political theology in relationship to emotions, bodies and the non-linguistic .
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.