What would it look like to consider identity-based oppressions—queer marriage blessings and women’s ordination—as interrelated symptoms of a need for structural, ecclesial changes?
The rise of political theology in the twenty-first century is correlated to the eclipse of liberation theology in the twentieth—but recent works by Michael Hogue, Adam Kotsko and Karen Bray suggest the emergence of a futural theopolitics challenging the sacred/secular binary.
When we think about Christmas, do we associate it with charity or justice? Christmas certainly appears to be associated with charity in our larger culture. In contrast, Isaiah 9:2–7 reminds us that the lectionary readings for the season consistently focus on justice.
To forego a hermeneutic of charity risks abandoning a central part of the gospel, just as a lack of concern about standing in solidarity with the voiceless, the poor, and the marginalized would do.
Williams encouraged me, as a theologian, to be a minister in a variety of contexts, to purposefully place myself in uncomfortable situations, to expand my world beyond what I knew already. James Cone challenged me in the same way…
When a white scholar embraces a liberationist perspective it is considered pioneering. When I do it I am being “political” not scholarly, then I get labeled a troublemaker. This is the reality Milbank’s tweet is trying to erase, and the reason I spoke out.
When Dalits write, they contest these misrepresentations and objectifications, and provide a sub-version of the texts. When Dalits write, they experience liberation. A decolonial reading of this given text calls us to offer our support and solidarity with #Blacklivesmatter and #Dalitlivesmatter, recognising an agency of liberation in our Dalit and Black bodies, lives, and texts.
…I see my list on political theology functioning like Wittgenstein’s ladder metaphor in his Tractatus. Once graduate students read and grasp these important texts, they should “throw away the ladder”, so to speak, and deconstruct all they have learned about political theology to illuminate contemporary problems on their own. Once they reach the top, they can throw away the ladder.
At stake is the very possibility of democratic politics. Without minimizing or devaluing the experience of oppressed and marginalized communities, the way forward—as Luke Bretherton has convincingly argued—necessarily entails nurturing some form of cohesive social vision.