In the face of globalized ecological and economic crises, how do religion, the postsecular, and political theology reconfigure political theory and practice? As the planet warms and the chasm widens between the 1 percent and the global 99, what thinking may yet energize new alliances between religious and irreligious constituencies? This book brings together political theorists, philosophers, theologians, and scholars of religion to open discursive and material spaces in which to shape a vibrant planetary commons. Attentive to the universalizing tendencies of "the common," the contributors seek to reappropriate the term in response to the corporate logic that asserts itself as a universal solvent. In the resulting conversation, the common returns as an interlinked manifold, under the ethos of its multitudes and the ecology of its multiplicity. Beginning from what William Connolly calls the palpable "fragility of things," Common Goods assembles a transdisciplinary political theology of the Earth. With a nuance missing from both atheist and orthodox religious approaches, the contributors engage in a multivocal conversation about sovereignty, capital, ecology, and civil society. The result is an unprecedented thematic assemblage of cosmopolitics and religious diversity; of utopian space and the time of insurrection; of Christian socialism, radical democracy, and disability theory; of quantum entanglement and planetarity; of theology fleshly and political.

In the face of globalized ecological and economic crises, how do religion, the postsecular, and political theology reconfigure political theory and practice? As the planet warms and the chasm widens between the 1 percent and the global 99, what thinking may yet energize new alliances between religious and irreligious constituencies? This book brings together political theorists, philosophers, theologians, and scholars of religion to open discursive and material spaces in which to shape a vibrant planetary commons. Attentive to the universalizing tendencies of "the common," the contributors seek to reappropriate the term in response to the corporate logic that asserts itself as a universal solvent. In the resulting conversation, the common returns as an interlinked manifold, under the ethos of its multitudes and the ecology of its multiplicity. Beginning from what William Connolly calls the palpable "fragility of things," Common Goods assembles a transdisciplinary political theology of the Earth. With a nuance missing from both atheist and orthodox religious approaches, the contributors engage in a multivocal conversation about sovereignty, capital, ecology, and civil society. The result is an unprecedented thematic assemblage of cosmopolitics and religious diversity; of utopian space and the time of insurrection; of Christian socialism, radical democracy, and disability theory; of quantum entanglement and planetarity; of theology fleshly and political.

Was Jesus a wisdom sage or an apocalyptic prophet? Did later followers view him as the Danielic "Son of Man" or did he use this expression for himself? These are familiar questions among historical Jesus scholars, and there has been much debate over Jesus' eschatological outlook since the controversial work of the Jesus Seminar. This book asks what is at stake in these debates and explores how scholarly constructions of Christian origins participate in contemporary efforts to confirm or challenge particular understandings of the essence of Christianity. Proposing that a Jesus-centered perspective has overly shaped our interpretation of the sayings source Q, Johnson-DeBaufre offers alternative readings to key Q texts, readings that place an interest in the community that shaped Jesus at the center of inquiry.

This volume brings together international scholars of religion, archaeologists, and scholars of art and architectural history to investigate social, political, and religious life in Roman and early Christian Thessalonike, an important metropolis in the Hellenistic, Roman, and early Christian periods and beyond. This volume is the first broadly interdisciplinary investigation of Roman and early Christian Thessalonike in English and offers new data and new interpretations by scholars of ancient religion and archaeology. The book covers materials usually treated by a broad range of disciplines: New Testament and early Christian literature, art historical materials, urban planning in antiquity, material culture and daily life, and archaeological artifacts from the Roman to the late antique period.

The book begins with a visit to the long-neglected site of ancient Magdala on the western shore of the Sea of Galilee. Unexcavated and slipping into the sea, Migdal stands as a reminder of the lost history of Mary Magdalene, and of ancient women. From Migdal, the reader moves back in history, looking through Mary's legends to her fame and notoriety. UNDERSTOOD then explores the silence, conflation, and distortion that characterizes Mary's afterlife in text and image. There is Mary the Whore, the Demon-Possessed Madwoman, and the Penitent. All give glimpses into the significant social anxiety generated by women's sexuality, intelligence, and spirituality--power. Mary's medieval and modern legends are contrasted sharply with her depiction in the Gnostic and apocryphal materials of Tomas and Philip. The scrolls of Nag Hammadi are discussed, and Mary's role as visionary and leader are looked at--all giving a portrait of Mary's prominence in the early centuries of Christianity. Mary's story is part of an overall egalitarian and mystical movement that interpreted the absence of Jesus' body as a powerful and prophetic sign of God's vindication of the world's suffering. The conclusion takes us back to the contemporary world. A reconstruction of Mary Magdalene and a Magdlene Christianity might be a source for social transformation. An epilogue, completely new to this book, looks at the phenomenon of THE DA VINCI CODE.

When she published "In Memory of Her: A Feminist Theological Reconstruction of Christian Origins" in 1983, Elisabeth Schussler Fiorenza revolutionized the world of New Testament studies. She offered in that book a method for interpreting early Christian history that recovers the role of women in pre-Pauline Christian communities. She then painted a portrait of the early Christian ekklesia of women as a point of departure for a feminist biblical spirituality. Later works engaged subjects such as hermeneutics, the book of Revelation, and rhetoric and ethics.