In Jesus and the Politics of Mammon, Phelps uses contemporary critical theory, continental philosophy, and theology to develop a radical reading of Jesus. Phelps argues that theological traditions have on the whole blunted Jesus’ teachings, particularly in regard to money and related concerns of political economy. Focusing on the distinction between God and Mammon, Phelps suggests instead that Jesus’ teachings result in a politics that is anti-money, anti-work, and anti-family. Although Jesus does not provide a specific program for this politics, his teachings incite readers to think otherwise with respect to these institutions.

In Jesus and the Politics of Mammon, Phelps uses contemporary critical theory, continental philosophy, and theology to develop a radical reading of Jesus. Phelps argues that theological traditions have on the whole blunted Jesus' teachings, particularly in regard to money and related concerns of political economy. Focusing on the distinction between God and Mammon, Phelps suggests instead that Jesus' teachings result in a politics that is anti-money, anti-work, and anti-family. Although Jesus does not provide a specific program for this politics, his teachings incite readers to think otherwise with respect to these institutions.

A comprehensive political philosophy, arguing for Christian involvement based on biblical teachings and a Christian worldview. --from publisher description.

For more than a millennium, beginning in the early Middle Ages, most Western Christians lived in societies that sought to be comprehensively Christian--ecclesiastically, economically, legally, and politically. That is to say, most Western Christians lived in Christendom. But in a gradual process beginning a few hundred years ago, Christendom weakened and finally crumbled. Today, most Christians in the world live in pluralistic political communities. And Christians themselves have very different opinions about what to make of the demise of Christendom and how to understand their status and responsibilities in a post-Christendom world. Politics After Christendom argues that Scripture leaves Christians well-equipped for living in a world such as this. Scripture gives no indication that Christians should strive to establish some version of Christendom. Instead, it prepares them to live in societies that are indifferent or hostile to Christianity, societies in which believers must live faithful lives as sojourners and exiles. Politics After Christendom explains what Scripture teaches about political community and about Christians' responsibilities within their own communities. As it pursues this task, Politics After Christendom makes use of several important theological ideas that Christian thinkers have developed over the centuries. These ideas include Augustine's Two-Cities concept, the Reformation Two-Kingdoms category, natural law, and a theology of the biblical covenants. Politics After Christendom brings these ideas together in a distinctive way to present a model for Christian political engagement. In doing so, it interacts with many important thinkers, including older theologians (e.g., Augustine, Aquinas, and Calvin), recent secular political theorists (e.g., Rawls, Hayek, and Dworkin), contemporary political-theologians (e.g., Hauerwas, O'Donovan, and Wolterstorff), and contemporary Christian cultural commentators (e.g., MacIntyre, Hunter, and Dreher). Part 1 presents a political theology through a careful study of the biblical story, giving special attention to the covenants God has established with his creation and how these covenants inform a proper view of political community. Part 1 argues that civil governments are legitimate but penultimate, and common but not neutral. It concludes that Christians should understand themselves as sojourners and exiles in their political communities. They ought to pursue justice, peace, and excellence in these communities, but remember that these communities are temporary and thus not confuse them with the everlasting kingdom of the Lord Jesus Christ. Christians' ultimate citizenship is in this new-creation kingdom. Part 2 reflects on how the political theology developed in Part 1 provides Christians with a framework for thinking about perennial issues of political and legal theory. Part 2 does not set out a detailed public policy or promote a particular political ideology. Rather, it suggests how Christians might think about important social issues in a wise and theologically sound way, so that they might be better equipped to respond well to the specific controversies they face today. These issues include race, religious liberty, family, economics, justice, rights, authority, and civil resistance. After considering these matters, Part 2 concludes by reflecting on the classical liberal and conservative traditions, as well as recent challenges to them by nationalist and progressivist movements.

In this major study, leading feminist biblical critic Elisabeth Schussler Fiorenza focuses on Paul and his interpreters. She questions the apolitical ethos of biblical scholarship and argues for an alternative rooted in a critical understanding of language as a form of power. Modern biblical criticism, she reasons, derives much of its methodology and inspiration from an outdated notion of modern science. It professes value-neutrality and detachment from the world of politics and history. Yet, Schussler Fiorenza maintains, this posture belies an objectivity that fails to engage the sociopolitical context of both the text and today's reader. It also does not recognize the rhetorical character of biblical texts and readings. If language is understood in the sense of ancient rhetorics as a form of power that constitutes reality, then an ethics of interpretation is called for. The task of biblical studies is to identify and assess the ethical resources and moral visions of biblical religions. "Only then," Schussler Fiorenza contends, "will bibical studies be a significant partner in the global struggles seeking justice and well-being for all."

Whilst Foucault's work has become a major strand of postmodern theology, the wider relevance of his work for theology still remains largely unexamined. Foucault both engages the Christian tradition and critically challenges its disciplinary regime. Michel Foucault and Theology brings together a selection of essays by leading Foucault scholars on a variety of themes within the history, thought and practice of theology. Revealing the diverse ways that the work of Michel Foucault (1926-1984) has been employed to rethink theology in terms of power, discourse, sexuality and the politics of knowledge, the authors examine power and sexuality in the church in late antiquity, (Castelli, Clark, Schuld), raise questions about the relationship between theology and politics (Bernauer, Leezenberg, Caputo), consider new challenges to the nature of theological knowledge in terms of Foucault's critical project (Flynn, Cutrofello, Beadoin, Pinto) and rethink theology in terms of Foucault's work on the history of sexuality (Carrette, Jordan, Mahon). This book demonstrates, for the first time, the influence and growing importance of Foucault's work for contemporary theology.

Bold, faithful, challenging – this volume uncovers the social and political implications of the gospel message by looking at Anabaptist theology and practice from a female perspective. The contributors approach the gospel from a wide range of disciplines and backgrounds, liberating the radical political ethic of Jesus Christ from patriarchal distortions and demonstrating that gender justice and peace theology are inseparable. Beautifully illustrated with pen drawings, Liberating the Politics of Jesus recognizes the authority of women to interpret and reconstruct the peace church tradition on issues such as subordination, suffering, atonement, the nature of church, leadership, and discipleship. The contributors confront difficult topics head-on, such as the power structures in South Africa, armed conflict in Colombia, and the sexual violence of John Howard Yoder. The result is a renewed Anabaptist peace theology with the potential to transform the work of theology and ministry in all Christian traditions.