Regardless of whether we live in the shadow of volcanoes or glaciers, we can see and know that God is at work in the awesome and majestic unfolding of creation. The same divine sovereignty that moves mountains can move human hearts toward the kin-dom—if we have eyes to see and courage to act.
Lydia does not need a man or any other figure of authority to speak for her or to dictate her life. She is her own agent and even Luke-Acts’ Paul has to respect that. She cares for her own, commits to seeking justice, and makes her own choices.
Love disrupts both the ruin and misery we inflict upon others as well as our preoccupation with ourselves, for these are interdependent, synergistically working together for the degradation of all.
Political theology enacts inclusion by intentionally ‘de-whitening’ the text and celebrating multi-colourism in the economy of the divine.
Jesus transfers the miracle of recognition from his disciples recognizing him across an overflowing fish net, to the world’s hungry recognizing Jesus in his disciples in a food bank line or across a soup counter.
This reading of Thomas’s story, for me, is a powerful reminder that faith is not a straight line from doubt to belief. It is a complex journey through relationship, rupture, and repair. From the perspective of self-psychology, Thomas represents not merely an individual struggling with uncertainty, but anyone who has experienced the pain of exclusion (a break in connection).
If we want to experience the full effect of Easter, we must recognize that it’s not just about Jesus…it sends ripples through the cosmos as it signals the dismantling of worldly kingdoms built on exploitation and invites us to participate instead in a social order that reflects God’s intentions for the flourishing of all.
While deeply engaged with the concerns of everyday life such as healing, feeding, and engaging people in matters of justice and community, Jesus offers an alternative vision: one shaped by self-giving love and radical faithfulness to God’s kingdom, rather than by the structures and strategies of empire.
In a time of intense economic anxiety, both individuals and communities need to reflect on the call in John 12 to claim their responsibility to shun greed, resisting it with a seemingly foolish kind of generosity that parallels Jesus’s becoming poor for the sake of others.
A colonial understanding of resurrection has only associated it with life after death, whereas a decolonial Dalit theology engages with new life experiences by breaking the grounds of death here and now, in life before death.
One alternative to a disorienting retributive hierarchy … is repentance, offered to the living, not the dead. This is the honest acceptance of one’s own sin that leads to a turning from the destructive habits of assigning greater or lesser guilt to others. The activity of repentance, in turn, becomes the basis for the possibility of reconciliation between God and offender, between offender and the offended.
Heavenly citizenship for Paul is certainly not about escaping social responsibility within this life. The path that follows Christ is a path that moves one’s focus from earthly things to heavenly.