Exploring how religious and secular forces interact in the modern world.
That Pope Francis seemed to resist the logic of the progressive/conservative binary is an indication of how ill-equipped we are to make sense of religious actors using categories derived from a political framework.
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Without critical analysis of the gendered, racialized, and sexualized asymmetry of power . . . interreligious peacebuilding serves only a heteropatriarchal neocolonialism.
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Marc Ellis encountered us, and in the sacredness of meeting, we were forever changed.
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Ellis’s fidelity to the prophetic tradition of Judaism and his outspoken stance made him a target of the Jewish establishment. He became an exile in his own community.
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This prophetic spirit of confrontation, the same spirit I identify in Dietrich Bonhoeffer and in Derrick Bell, is what I learned most from Prof. Ellis.
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By walking, writing, painting, and taking photographs, Ellis took his whole person into the deepest solitude and found the fear there not to lose the prophetic voice.
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The legacy of Dr. Ellis in American Jewish movements in solidarity with Palestine—in liberationist, decolonial, or other forms—is hard to overestimate.
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Dussel provides us with tools to problematize Eurocentric accounts of religion/secularism broadly, Christianity more specifically, and most fundamentally, the entire discipline of theology.
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As the grief for, and the farewells to, the first generation of liberation theologians and philosophers continue to meet us, the living will need to develop strategies to enlist these ancestors as sources for our efforts in the direction of decolonization.
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One of the most significant legacies of Dussel’s work is the urgency to rethink disciplinary divides with an eye toward epistemic decolonization.
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