Psalm 149 is not a blank check for our passionate pursuit of personal vengeance. Quite the contrary! It places a sword in the hand of only those who have recognized YHWH’s ultimate kingship.
The Exodus event and the liberation of slaves from Egypt is not only the foundational story of Israel’s identity, it is also meant to be the key to understanding who God is in Hebrew Scriptures. Let that liberation be how the world continues to hear the name of God, today.
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.
“Jesus’ “I am the way” is an opportunity for Christians to demonstrate the path of love to people…it doesn’t warrant any exclusion or hatred towards the other…”
The decoloniality of ‘Jesus the gate’ exists in building communities of love and trust today, emphasising “I am because we are” and in celebrating our relatedness with one another, transcending all barriers of identity.
The prominent Eastern Orthodox theologian Metropolitan John D. Zizioulas of Pergamon (Ecumenical Patriarchate) passed in Athens, on February 2, 2023.
From Myanmar to Mariupol, from the streets of Memphis to the waves and winds of the Mediterranean Sea: resistance to violence takes many forms. So does political protest against precarity. At which point does the unavoidable vulnerability of the living condition come to expression as political agency? Can such precarious politics constitute or configure an alternative community?
The Political Theology Network invites proposals for curating a discussion that all respond to a novel, contemporary question at the intersection of critical theory and political theology.
How is the term “political theology” used today, and how does it add to our understandings of theology and politics?
In the end, we think that this collaboration of journals has produced an interdisciplinary exchange that deepens and complicates categories of race, equality, citizenship, and belonging that are salient in different ways to the fields of Law and Religion and Political Theology.
This essay takes taboo as a critical term to trace the history of our modern present and as a conceptual companion with which to think through the complex entanglement of the ethical, the theological, and the political.
In an era during which police institutions and ideology are so fundamental to our cultural common-sense, how can theologians and critical theorists challenge this form of power?