Recent work in the fields of affect theory, especially in the fields of decolonial theory, queer theory, and disability studies, have shown how the necessity of attending to affect and temporality in ways that move beyond traditional accounts that prioritize inner states over exterior practices.
A central feature of political theology is to expose the problematic ways in which modern political thought attempts to suspend or conceal religious and theological frameworks and, conversely, the ways in which religious and theological belief and practice is itself a mode of political and economic governance
Eschaton means first of all edge, not end. The edgy theology that takes responsibility for its historical and its apocalyptic politics will avoid the cheap hopes of denialism and the depressive purity of hope-free nihilism.
Political theology needs to talk more about the role of religion in liberal democratic spaces such that those spaces are constituted as radically pluralistic.
We are currently seeing folks pause to reflect both on what has historically counted as “political theology” and the ways in which those evaluate norms and frameworks need to shift moving forward.
How might we think about political theology in the absence of conventional scriptural, interpretive or institutional authorities together with their conceptual worlds?
“What do I owe my fellow citizens whose conscience reaches different conclusions than my own?”
It seems like an important task of political theology is to critically reflect on moments of political crisis by pulling back the veil on its latent theological content.
Queries on enfleshment, the nature of materiality and the corporeal intertwining with histories of coloniality and race relations cannot be separated from an understanding of political theology and its mobilization.
The question for us, and for the field of political theology, is how do we wish to live in the end?
While political theology must possess planetary (global) concerns, it must work locally and collaborate across locales to further understanding, decision, and action to meet those concerns.
Rather than understanding political theology as a single school of thought, I seek to define political theology as a more inclusive category by looking at the rich historical resources within each of the Abrahamic religions that help each tradition unpack the complex relationship between the political and theological spheres