“Ideology asserts that something other than Jesus Christ awakens one from the world’s stupor, but no other force is adequate to the task.”
Even homemade, organic eucharistic bread made with fair trade flour and kneaded in commitment to the life of the poor is not exempt from the kind of death-dealing economic structures that make such bread possible. While we may long for it to be otherwise, we are always both in and of the world.
For the twenty-fifth anniversary of the journal Political Theology, we are diving into the journal’s archives to share highlights of what we have published. In this installment, here are some of the articles and blog posts we have published on questions of apocalypse and the apocalyptic.
There’s an understandable temptation to think that climate disaster is nature’s way of rebelling against the Anthropocene. But this is a dangerous way of thinking we should ward against.
The prominent Eastern Orthodox theologian Metropolitan John D. Zizioulas of Pergamon (Ecumenical Patriarchate) passed in Athens, on February 2, 2023.
Judith Butler’s work in queer theory inspires Catholics to consider the material relations of the body and contributes to a mystical-political, eschatological hope.
I propose Decolonial Settler Theology as a contextual political theology that is uniquely the task of the settler, who must face their own complicity in narratives of ongoing colonization and aim at their undoing.
Jesus’ saying about the destruction of the temple gives us a way to view human structures as the powers they are but also as provisional—as all human things are.
The prophets serve as God’s messengers, both as conduit of information between people, as well as serving as forerunners, preparing the way for God’s will to occur in the world.
Panic leads us into the fruit of the flesh rather than living out the fruit of the Spirit. It distorts the Christian message and often leaves us like burning husks on the side of the road.
The created heavens and earth–indeed all of God’s creation—are fleeting, temporal, and ephemeral, not permanent like God’s eternal Kingdom. Our worldly kingdoms aren’t completely worthless, but they are penultimate and ought to be despised in contrast to God’s eternal stable Kingdom.
As it is often detached from its broader context and treated as a standalone paean to love, the significance of 1 Corinthians 13 within Paul’s overarching argument about the Church as a polity is often neglected. When the context of this chapter is appreciated once more, its political significance will emerge.