In her very presence, the widow performs the political act of bringing to light oppression and injustice. Our task is to learn how to see her.
Kingship is an irredeemably hierarchical, patriarchal form of rule, right? Maybe not, says Psalm 146—if the king is God.
Today’s texts are complicated, messy messages of divine justice. Perhaps the best we can learn from Job or Bartimaeus is the courage to call God to accountability.
The question I would like to pose this week is whether a theophany of the kind that we find in Job 38 would satisfy people—the aggrieved, the hurting, the oppressed, the battered—as a response to political tragedy.
Is wealth the opposite of Christianity? Is profit antithetical to the kin-dom of God? A look into Franciscan friar Luca Pacioli’s accounting process – now called reconciliation accounting – reveals that despite Jesus’ words, the practice of Christians in the Western world has emphatically answered: no, they get along just fine. It is high time for a Christianity, guided by Mark 10:17–31, that is unreconciled with wealth.
Our problem is neither that we have power nor that we lack power. Many factors outside our control determine how much power we actually have. Our problem is that we fail to recognize the power we do have so that we can steward it well.
How do we repent in a manner that is concrete and substantive but does not risk re-hurting those whom we have wronged? James’s notion of confession together in community offers one possibility.
To be personally acquainted with disownment and the discourse of death—simultaneously, from divergent communities—and still desire to be “servant of all” is, perhaps, one way to journey through death on the Way. Nevertheless, Jesus’ teaching to love neighbor and enemy is both beautiful and horrible, not unlike the Christ’s foretelling of his death on the way to resurrection.
Wisdom’s words of judgement are not for others; they are for us. Wisdom has called and we have refused. She has stretched out her hand, and we have not heeded.
When leading members in the church uncritically participate in class based favoritism, they become complicit in oppression. The message of James is simple and arresting. Judgement awaits those who ignore God’s preferential option for the poor and become participants in prevailing discriminatory logics.
Nowadays, people often measure the authenticity of religious practice by how much it flies in the face of broader society. In Deuteronomy, Moses offers a different vision for how religion might relate to the public realm.
Put on your feet whatever will make you ready to proclaim the gospel of peace. These shoes are not weapons, nor are they articles of protection. We are instructed to put on a pair of shoes that makes us ready to proclaim the gospel of peace. We are not prescribed jackboots to save ourselves. Nor are we charged with some soft slipper of gentleness. We are instructed to find shoes that make us ready to proclaim the gospel of peace.