In an era of systemic collapse, we need radical ecowomanist theory for survival and liberation.
God’s recurring appearance in Susan Taubes’s novel Divorcing confirms the work’s alarming in-sight about the seductions of patriarchal authority while also dramatizing fiction’s imaginative power.
A different type of project beckons the queer, brown Christian: Invention, coupled with mourning for what is irrecoverably absent, becomes a necessary spiritual practice for all those who cannot find their own ancestors in the canons of church history
Abolition is a process of imagining alternatives to the settler colonial, carceral present; it requires modes of kinship and care to replace prisons and policing.
The introduction of radically liberative political concepts has profound implications for how communities understand punishment and vengeance. This particular political moment allows for a reconceptualization of power with regard to racism and scripture.
I recently finished reading Willie James Jennings’s earth-shattering book, The Christian Imagination: Theology and the Origins of Race. While Jennings’s primary aim is to drastically reorient our theological approaches to race and racism, his project poses much broader challenges to conventional theological methodology. He insists that traditional western theologians who have rightly been concerned with questions of orthodoxy and intellectual edification have nevertheless failed to recognize how land, language, bodies, and “literary space” informs theological construction and evaluation.