Enfleshing Theology honors and engages the life work of M. Shawn Copeland, whose theology is groundbreaking and prophetic, traversing the fields of Catholic Theology, Black Theology, Womanist Thought, and Semiotics. The book opens with a brief introduction, and then moves to an interview with Copeland, which connects her theology to her life stories. The conversation with Copeland also provides a backdrop to the seventeen essays that follow, extending Copeland’s theological worldview. The contributions are divided according to the following sections: embodiment, discipleship, and politics. The essays in the section entitled "Engaging Embodiment" critically reflect on the importance of embodiment in Christian theology and contemporary culture. Following Copeland’s lead, authors in this section theorize and theologize the body, particularly (but not limited to) Black women’s bodies, as a locus theologicus that reveals, mediates, and shapes the splendor and suffering reality of human existence. The next section, entitled "Engaging Discipleship," focuses on the concrete challenges of following Jesus in today’s world. The essays included in this section reflect on Copeland’s focus on Jesus’ particularity in terms of his solidarity with and for others. Discipleship is about modeling and mentoring, so scholars in this section also comment on Copeland’s contribution to teaching and pedagogy. The last section, entitled "Engaging the Political," interrogates the political implications of the theological. It is noteworthy that there are two trajectories of the political here, one is Copeland’s development of political theology through the lens of Canadian Jesuit theologian, Bernard Lonergan. The other trajectory focuses on the work of theology in contemporary art and politics. These three sections are fluid and overlap with one another. Several of the articles on embodiment speak to questions of solidarity and a few of the essays on discipleship clearly present as political. The ways in which each of the contributions in this volume overlap with each other attests to the complex nature of doing constructive theology today, and even more how Copeland’s work is at the forefront of that multi-layered, polyvalent, intersectional theological work.

The achievement of our humanity comes about only through immersion in concrete, visceral, embodied relational experience, yet for many human beings, that achievement is stamped by the struggle against oppression in history, society, and religion. In this incisive and important work, distinguished theologian M. Shawn Copeland demonstrates with rare insight and conviction how Black women's historical experience and oppression cast a completely different light on our theological ideas about being human. Copeland argues that race, embodiment, and relations of power reframe not only theological anthropology but also our notions of discipleship, church, Eucharist, and Christ. Enfleshing Freedom is a work of deep moral seriousness, rigorous speculative skill, and sharp theological reasoning. This new edition incorporates recent theological, philosophical, historical, political, and sociological scholarship; engages with current social movements like #BlackLivesMatter and #MeToo; and presents a new chapter on the body.

The achievement of our humanity comes about only through immersion in concrete, visceral, embodied relational experience; yet for many human beings that achievement is stamped by the struggle against oppression in history, society, and religion.In this incisive and important work, distinguished theologian M. Shawn Copeland demonstrates with rare insight and conviction how black women's historical experience and oppression cast a completely different light on our theological ideas about being human. Copeland argues that race, embodiment, and relations of power reframe not only theological anthropology but also our notions of discipleship, church, Eucharist, and Christ. Enfleshing Freedom is a work of deep moral seriousness, rigorous speculative skill, and sharp theological reasoning. This new edition incorporates recent theological, philosophical, historical, political, and sociological scholarship; engages with current social movements like #BlackLivesMatter and #MeToo; and presents a new chapter on the body.

A recovery and rediscovery of the surprising strangeness of blood in theological (especially Christian) and civic discourse.

Existential Theology: An Introduction offers a formalized and comprehensive examination of the field of existential theology, in order to distinguish it as a unique field of study and view it as a measured synthesis of the concerns of Christian existentialism, Christian humanism, and Christian philosophy with the preoccupations of proper existentialism and a series of unfolding themes from Augustine to Kierkegaard. To do this, Existential Theology attends to the field through the exploration of genres: the European traditions in French, Russian, and German schools of thought, counter-traditions in liberation, feminist, and womanist approaches, and postmodern traditions located in anthropological, political, and ethical approaches. While the cultural contexts inform how each of the selected philosopher-theologians present genres of “existential theology,” other unique genres are examined in theoretical and philosophical contexts, particularly through a selected set of theologians, philosophers, thinkers, and theorists that are not generally categorized theologically. By assessing existential theology through how it manifests itself in “genres,” this book brings together lesser-known figures, well-known thinkers, and figures that are not generally viewed as “existential theologians” to form a focused understanding of the question of the meaning of “existential theology” and what “existential theology” looks like in its varying forms.

For some decades, the work of Carmelite theologian Constance FitzGerald, OCD, has been a well-known secret, not only among students and practitioners of Carmelite spirituality, but also among spiritual directors, spiritual writers, retreatants, vowed religious women and men, and Christian theologians. This collection sets out to introduce the work of Sister Constance to a wider and more diverse audience––women and men who seek to strengthen themselves on the spiritual journey, who yearn to deepen personal or scholarly theological and religious reflection, and who want to make sense of the times in which we live. To this end, this volume curates seven of Sister Constance’s articles with probing and responsive essays written by ten theologians. Contributors include: Susie Paulik Babka Colette Ackerman, OCD Roberto S. Goizueta Margaret R. Pfeil Alex Milkulich Andrew Prevot Laurie Cassidy Maria Teresa Morgan Bryan N. Massingale M. Catherine Hilkert, OP

Drawing upon Edward Schillebeeckx's theology and Judith Butler's philosophy, Adam Beyt uses the framework of nonviolent hope to construct a Catholic political theology responding to dehumanizing violence. Dehumanizing violence names words, institutions, or acts violating the inherent dignity of being made in the image and likeness of God. Theology can participate in dehumanizing violence by claiming an uninterrogated universality that marginalizes bodies due to their perceived differences such as gender, race, sexuality, or ability. The book's constructive project integrates Schillebeeckx's and Butler's thought with queer theory and phenomenology to model embodiment as an “enfleshing dynamism” between bodies and signification. The text then posits Catholic discipleship as incarnating hope by defending the humanum, the new humanity announced through God's Reign. Combining reflections from Schillebeeckx and Butler, this hope centers discipleship as nonviolent world building. Concluding with a sustained reflection with the writings of Franz Fanon and Walter Benjamin, the final chapter sketches a Catholic solidaristic response to contemporary struggles against the necropolitics of colonizing and state violence through assemblies of hope.