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"The introduction to this edition by Cornel West was originally published in Dwight N. Hopkins, ed., Black Faith and Public Talk: Critical Essays on James H. Cone's Black Theology & Black Power (Maryknoll, NY: Orbis Books, 1999; reprinted 2007 by Baylor University Press)."
Examines the ambiguous role played by the concept of power in Christian theology. This work argues that it is not credible to attempt to dissociate Christian faith from the phenomena of power in their entirety. It holds that human beings are enmeshed in a deeply ambiguous context, a world of overlapping and intersecting powers.
The Power of Religion in the Public Sphere represents a rare opportunity to experience a diverse group of preeminent philosophers confronting one pervasive contemporary concern: what role does or should religion play in our public lives? Reflecting on her recent work concerning state violence in Israel-Palestine, Judith Butler explores the potential of religious perspectives for renewing cultural and political criticism, while Jürgen Habermas, best known for his seminal conception of the public sphere, thinks through the ambiguous legacy of the concept of "the political" in contemporary theory. Charles Taylor argues for a radical redefinition of secularism, and Cornel West defends civil disobedience and emancipatory theology. Eduardo Mendieta and Jonathan VanAntwerpen detail the immense contribution of these philosophers to contemporary social and political theory, and an afterword by Craig Calhoun places these attempts to reconceive the significance of both religion and the secular in the context of contemporary national and international politics.
Religion has power structures that require and justify its existence, spread its influence, and mask its collaboration with other power structures. Power, like religion, is in collaboration. Along this line, this book affirms that one could see and study the power structures and power relations of a religion in and through the missions of empires. Empires rise and roam with the blessings and protections of religious power structures (e.g., scriptures, theologies, interpretations, traditions) that in return carry, propagate and justify imperial agendas. Thus, to understand the relation between religion and power requires one to also study the relation between religion and empires. Christianity is the religion that receives the most deliberation in this book, with some attention to power structures and power relations in Hinduism and Buddhism. The cross-cultural and inter-national contributors share the conviction that something within each religion resists and subverts its power structures and collaborations. The authors discern and interrogate the involvements of religion with empires past and present, political and ideological, economic and customary, systemic and local. The upshot is that the book troubles religious teachings and practices that sustain, as well as profit from, empires.
Compares perspectives from critical methodologies in Old Testament study with perspectives from the history of interpretation of key Old Testament political texts
Why the furor over this book? Why was Church: Charism and Power the subject of a Vatican inquiry? The reason, ironically enough, has little to do with its alleged use of Marxist thought, but rather with its critical understanding of the church in the light of the gospel. Church: Charism and Power is a provocative, devastating critique of the ways in which power, sacred power, is controlled and exercised in the Roman Catholic Church. It is a militant book, a radical book, but it is by no means defective in orthodoxy. In fact, with all its criticism it offers a brilliant defense of the historical claims of Roman Catholicism. Its central thesis argues that since the fourth century the church has fallen victim to a kind of power that has nothing to do with the gospel and everything to do with the dynamics of power with all of its inevitable abuses. This historical reality, enshrined in the monarchical model of the church, was undermined at the Second Vatican Council and replaced by that of the church as people of God. This 'laical' model is closely allied in Boff's exposition with the notion of the church as sacrament of the Holy Spirit: the church as sign and instrument of the now living and risen Christ, that is the Holy Spirit. A pneumatic ecclesiology such as this would lead the church back to its primitive dynamics of community, cooperation, and charism. It would create a church in which everyone shared equally and where flexible and appropriate ministries conformed to needs as they arose. Is such a church possible? Is it not simply the utopian dream of idealists and sectarians down through the ages? No, says Father Boff, given the incredible growth throughout Latin America of comunidades eclesiales de base, base communities, where the people express and achieve their desire for participation and where the hierarchy divests itself of its titles and ecclesiastical baggage, creating a common desire for community and equality. This model of the church has acquired an unexpected historical possibility: the new church is in the process of being born. This church, the church being born from the faith of the poor, has rediscovered for itself--and for the church universal--the living presence of the dangerous memory of Jesus Christ.
Is Christianity exclusively a religious phenomenon, which must separate itself from all things political, or do its concepts actually underpin secular politics? To this question, which animated the twentieth-century debate on political theology, Liturgical Power advances a third alternative. Christian anti-politics, Heron contends, entails its own distinct conception of politics. Yet this politics, he argues, assumes the form of what today we call “administration,” but which the ancients termed “economics.” The book’s principal aim is thus genealogical: it seeks to understand our current conception of government in light of an important but rarely acknowledged transformation in the idea of politics brought about by Christianity. This transformation in the idea of politics precipitates in turn a concurrent shift in the organization of power; an organization whose determining principle, Heron contends, is liturgy—understood in the broad sense as “public service.” Whereas until now only liturgy’s acclamatory dimension has made the concept available for political theory, Heron positions it more broadly as a technique of governance. What Christianity has bequeathed to political thought and forms, he argues, is thus a paradoxical technology of power that is grounded uniquely in service.
This important collection of essays addresses the question of why scholars can no longer do without class in religious studies and theology, and what we can learn from a renewed engagement with the topic. This volume discusses what new discourses regarding notions of gender, ethnicity, and race might add to developments on notions of class.
This text crafts a trinitarian theology that reorients theology from presumptions about the immateriality of the Trinity toward the places where the Trinity matters—material bodies in historical contexts and the intersecting ways political and theological power structures normalize and marginalize bodies on the basis of material difference.
This book explores the theological power of film and seeks to render a properly theological account of cinematic art. It considers: What theology and theological practice does cinematic art give rise to? What are the perceptual and affective potentials of film for theology, and what, if anything, is theological about the cinematic medium itself? The author argues that film is a fundamentally embodied art form, a haptic and somatic medium of perception-cum-expression. This, combined with the distinct temporal aesthetic of film, invests cinema with profound theological potentials. The chapters explore these potentials through theological-cinematic analysis, emphasising the themes of encounter, embodiment, time, and contemplation, as well as three intimately connected doctrines of Christian theology: creation, incarnation, and eschatology. Throughout the book, the films and writings of the Russian director Andrei Tarkovsky emerge as a singular illustration of the theological power of film, becoming a crucial resource for theologicalcinematic analysis.