An Eerdmans Reader in Contemporary Political Theology

An Eerdmans Reader in Contemporary Political Theology

An Eerdmans Reader in Contemporary Political Theology

An Eerdmans Reader in Contemporary Political Theology


An Eerdmans Reader in Contemporary Political Theology gathers some of the most significant and influential writings in political theology from the twentieth and twenty-first centuries. Given that the locus of Christianity is undeniably shifting to the global South, this volume uniquely integrates key voices from Africa, Asia, and Latin America with central texts from Europe and North America on such major subjects as church and state, gender and race, and Christendom and postcolonialism.

Carefully selected, thematically arranged, and expertly introduced, these forty-nine essential readings constitute an ideal primary-source introduction to contemporary political theology -- a profoundly relevant resource for globally engaged citizens, students, and scholars.

Nicholas Adams
Rafael Avila
Karl Barth
Richard Bauckham
Dietrich Bonhoeffer
Walter Brueggemann
Ernesto Cardenal
J. Kameron Carter
James H. Cone
Dorothy Day
Musa W. Dube
Jean Bethke Elshtain
Eric Gregory
Gustavo Gutiérrez
Stanley Hauerwas
George Hunsinger
Ada Maréa Isasi-Diaz
Emmanuel M. Katongole
Rafiq Khoury
Kosuke Koyama
Brian McDonald
Johann Baptist Metzv Virgil Michel
Néstor O. Miguez
John Milbank
John Courtney Murray
Ched Myers
H. Richard Niebuhr
Reinhold Niebuhr
Arvind P. Nirmal
Oliver O'Donovan
Catherine Pickstock
Kwok Pui-lan
A. Maria Arul Raja
Walter Rauschenbusch
Joerg Rieger
Christopher Rowland
Rosemary Radford Ruether
Alexander Schmemann
Carl Schmitt
Peter Manley Scott
Jon Sobrino
Dorothee Solle
R. S. Sugirtharajah
Elsa Tamez
Mark Lewis Taylor
Emilie M. Townes
Desmond Tutu
Bernd Wannenwetsch
Graham Ward
George Weigel
Delores S. Williams
Rowan Williams
Walter Wink
John Howard Yoder
Kim Yong-Bock


Why This Volume?

It may be hard to believe now, but it was only a decade ago that The Economist magazine ran a headline-grabbing obituary for God. “The Almighty,” it editorialized, “after a lengthy career, has passed into history.”

Such a judgment reflected longstanding assumptions for many in the West. Throughout the latter half of the twentieth century, the disappearance of God from public life was increasingly taken for granted. Not only the popular media, but much of academia followed the eminent sociologist Peter Berger’s confident “secularization thesis” predicting that as cultures became more modern they would increasingly throw off the yoke of faith. To be modern, they assumed, was to be secular.

The paradigmatic example of this was Europe. Europe was once the seedbed for Western Christendom, but now churchgoing had become the preserve of a mere remnant of the European population. America, which remained both modern and pious, was simply viewed as the quirky exception. Europe embodied the understanding that history, as Max Weber told us, was marching inevitably toward “the disenchantment of the world.” And by the mid-twentieth century it appeared that the example of Europe was, indeed, spreading elsewhere: Kemal Atatürk had instituted a secular government in Turkey; Jawaharlal Nehru tried to make a “clean sweep” of institutionalized religion in India; the Pahlavi shahs of Iran argued that

1. The Economist, 23 December 1999, p. 43.

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