Political theology enacts inclusion by intentionally ‘de-whitening’ the text and celebrating multi-colourism in the economy of the divine.
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While deeply engaged with the concerns of everyday life such as healing, feeding, and engaging people in matters of justice and community, Jesus offers an alternative vision: one shaped by self-giving love and radical faithfulness to God’s kingdom, rather than by the structures and strategies of empire.
The virtues and practices include confronting the issue rather than the person, practicing forgiveness, tolerance, and reconciliation, embracing the enemy as a child of God, and protecting human dignity and the common good. It explores how the combination of CST and nonviolence can address human actions that sustain marginalization, racism, conflicts, oppression, domination, and diverse forms of social exclusion.
[P]romoting justice and defending human dignity need not only hinge on grand self-sacrificial gestures…. That social structures are sustained by social practices suggests that the everyday is consequential too and dispels the notion that smaller or more mundane acts are too paltry and thus powerless to effect the kind of structural change justice requires.
This essay is a storied and theological proposal for non-violent, disruptive anti-fascism.
To undertake the reformation of desires is a calling, with no guarantees of success, but some promise of God’s grace along the way.
What is the role of atheism in bringing hope to troubled times? Controversially, I/Stacey stress(es) that atheism too often reproduces the transcendence it claims to reject. Instead, bringing insights from my/his time among activists, I/he argue(s) that a good atheism must be in touch with immanence.
Liberation, caught between queer nihilism and eschatological certainty, must seek an third way beyond the binary of hopefulness and hopelessness through the negation of both. It must transpose itself into an apophatic register as the experience of continual failure, an uncertain endless becoming, that might be called simple hope.
Across these six essays, the role of liberation as either a political end or a methodological concept is problematized as means to thinking beyond liberation to a material politics darkly intuited but urgently needed.
As literary works of speculative fiction, Octavia Butler’s Parable of the Sower (1993) and Parable of the Talents (1998) thrust us into an all-too-near future, offering a haunting perspective on what our world could entail by the year 2035. In 2024, however, Butler’s Parables are no longer mere imaginative forays into the future.
The journal Political Theology will host an open house on February 1 at noon eastern for prospective authors and contributors to the journal.