The resurrection does not erase suffering: it teaches us to live in a world torn by injustice. It gives us hope that God is present in the ugliest violence of human life, and that God engages human history to create meaning on the other side of tragedy and injustice.
Jesus’ healings are not just random acts of charity on the way to the cross but are integral to the very point that his death and resurrection make: that God’s intention in this world is human well-being and life, even in the face of death. This presents a challenge to empires.
To those familiar with a Western account of the incarnation, Native American frameworks can provide illuminating and challenging alternative perspectives. Within such perspectives, rather than the grand cosmic flow of history, it can be our more immediate spatiality that comes to the fore.
The United States is engaged in a public conversation about what our responsibility is to the thousands of unaccompanied migrant children who are arriving at our southern border. In the story of Ruth we encounter principles of radical hospitality that reshape the debate.
Within many criminal justice systems, deterrence is a significant element of the rationale of imprisonment. However, Paul’s letter to the Philippians reveals the emboldening power of imprisonment for faithful witness. The example set by courageous leaders who will risk imprisonment for the sake of truth and justice continues to have great power, even within our contemporary situation.
As the social dominance that Christianity once enjoyed wanes, we may find ourselves in a position similar to that of Peter in the High Priest’s courtyard. Will we answer Christ’s call to witness to the truth, or will we deny him in order to be included within our culture’s political conversations?
The story of the deliverance of Daniel’s three friends from persecution for their faith takes an unpleasant turn as a new form of religious oppression is set up as its immediate effect. Apparent victories are all too often co-opted by the vicious dynamics of the political systems that they appeared to have overcome. In Advent, however, we see a political rupture that can never be dissolved back into the prevailing power structures.
Herod was scared of a newborn baby. This basic fact of the Epiphany story bears the key to understanding its political implications. Herod’s fear reveals something of the anxiety that accompanies absolute power. In the political context of the Roman Empire, which supported Herod’s control of Judea, the continuance of power depended on the political elites capacity to convince people.
It is a challenge to reflect on politics and advent together. As advent emerges and we begin to anticipate the emergence of God’s presence into the world anew, as we expect the child who taught peace and preached liberation for the poor and oppressed, I cast my eyes on the political landscape and struggle to glimpse what might be breaking forth with new life. Perhaps this is a problem with how we conceptualize the birth of Jesus, as a grand cosmic event, an episode of a preordained salvation history, the inauguration of a new kingdom of peace on earth. There is another element to this extraordinary story, its ordinariness. Jesus is born in a Galilean backwater, to an unwed teen mother, lost in a crowd of travelers. Jeremiah prophesied to his ancient community about a time when justice and righteousness will emerge into history. We still await the fulfillment of this prophesy. But refracting this vision through the circumstances of Jesus’ birth will perhaps teach us to look for this hope in unexpected places…
This teaching marks a turn to family ethics. The Pharisaic question about divorce again serves as a foundation upon which Jesus makes a larger teaching that transcends the context of their specific query to make a larger points. In this case, Jesus outlines an expansive family ethic rooted in an understanding that, with the family at the center of social life, intrafamilial ethics have vast political consequences. In discussing both marriage and children, Jesus imagines models of the family that are radically expansive relative to his context…
While the abuses of power and privilege in modern banking may not be as explicit as David’s crime, they are parallel. People in power tend not to consider the cost of their self-interest in communal terms. Most families who are facing foreclosure in New York City today are the victims of banks who regard a homeless child as a reasonable side effect of their profit motive just as David regarded Uriah’s death as a reasonable way to Bathsheba.
What does it mean to be born again? In the vernacular of this age, the language has come to suggest some sort of metaphysical transformation, a shift that promises eternal reward. Believe in Jesus and you are born again, the logic goes, and then you get to go to heaven. For many being born again is the culmination of the Christian task, but for Jesus and his followers this second birth marked a beginning of a dangerous and fraught journey. It entailed leaving behind the safety nets woven and stored up in life and starting fresh, aligned with something new, something politically subversive, socially fraught, and existentially threatening […]
This procession down to Jerusalem is one of those very public moments in Jesus’ ministry. It could be called his most brilliant act of political theatre. Jesus proceeds toward Jerusalem, with a crowd that undoubtedly boasts some of the same sorts of outsiders Jesus has been connecting with all along: sinners, the possessed, the sick and blind, women, and foreigners. The crowd that shouts Hosanna would have been laughed at by any sensible members of society who happened upon this odd ritual. Much like I imagine today those with a high sense of their own political value would little understand what compelled these odd folk to gather as they had, creating trouble when they had little to gain but jail cells and crosses…
The wilderness was not a place that good Romans went. In the view of Roman imperial cosmology, the wilderness was a place full of savage people to be subdued and conquered. The Augustus of Prima Porta statue, imaged here, shows precisely this view. The heavens come into alignment and the Gods look down in delight as the Parthian king surrenders to Rome. On either side, mourning barbarian women are curled in positions of submission. This is how Rome viewed the wilderness — the worlds of barbarian people and wild animals outside the boundaries of Roman control, and only fit into the Roman imagination once they had been subdued. This was the drama enacted regularly in the arena, where wild animals and foreign persons were slaughtered before adoring crowds.
Jesus says, “Have you never read in the scriptures: The stone that the builders rejected has become the cornerstone?” (20:42). Have you not heard that the poor own the kingdom of God? Do you not remember that the meek are blessed? Do you not remember that Christ is incarnate in the least of those among us? It is as hard for us to hear the cries of the poor today as it was for the Jesus’ fellow Jewish teachers and leaders to hear the voices of the tenants.
Jacob’s biography is not a blueprint for activism, but perhaps a helpful model for what the church looks like in a world of empires, or at the very least a reminder that power can exist outside of prescribed structures. The story of Jacob empowers the marginalized to secure their own justice while reminding of the importance of confronting empire directly.