Transfiguration means to be challenged and governed by a different set of norms, in opposition to this world and the powers that disfigure the image of God in each one of us. Theologically, transfiguration is an eschatological vision that transforms and revolutionises our present.
Christian-affiliated people who want to heed and hear victim-survivors’ voices and seek justice with violence affected groups need to contend with histories of support for racist, colonial, and sexist policies and programs. This blog post is an expression of my effort to do that.
On Tuesday, we perhaps must break the commandment to feed the hungry, heal the sick, welcome the stranger, free the prisoner – to love “the least of these” as if they were God incarnate.
How do we account then for bodily interactions at the southern border ethically and theologically?
My point is that in addition to being annoyingly Eurocentric, the discourse of political theology focuses more on administrators and theorists of the modern State than the victims of State.
The racial paradox presents a clear and present racial dilemma for scholars, advocates, and policymakers. How can Islamophobia be indicted and redressed?
Psalm 36 reminds us that hope is grounded in God’s very nature, that it rests in the hesed of the LORD. Today, despite the fact that the work we undertake remains unfinished, we can rest in God’s hesed.
There seems to be, then, a road not yet taken by political theologians in North America and Europe: to participate with Arab thinkers in the work of writing comparative political theologies that decolonize knowledge and seek a more just alternative to the world as it stands.
