Giving voice and hope to groaning and suffering creatures is the political task that we can take up for the oppressed creation in imitation of the Spirit, who advocates for us to our true Sovereign for the hope of our bodily redemption.
The gory fate of Judas is an unsettling feature of the narrative of Acts for many modern readers. Yet recovering the New Testament authors’ sense of the fearful consequences of opposing the reign of Christ is a necessary task for political theology.
Rooted to the spot after the Ascension, the disciples needed to be told, not primarily what to think, but what to do.
In both Luke’s account of the Ethiopian eunuch and John’s discussion of love, the New Testament holds out the promise of a chastened yet real utopian vision, founded in God’s self-gift in King Jesus.
‘Under New Management’: The perfect way to describe people who are led by the Good Shepherd, rather than by the false shepherds of this age..
Resurrection is at work among and recognized by those at the periphery long before those in the center.
In the first beginning, the Word gave form to that which was formless; in this new beginning, the same Word speaks a word and brings peace to men who are afraid.
At Easter we should remember that anger and fear cannot win, but that joy can.
As we are prepared to empty ourselves, we can experience “the beginning of the other”, the Reign of God.
Jeremiah dared to proclaim a covenant renewed, a world revived, a future resurrected. In the midst of a broken world, Jeremiah declared God’s endless fidelity, which brings forth life in the midst of death and despair.
To understand the meaning of John 3:16, we must reject the popular image of a docetic Jesus.
Does political theology offer strategies for resisting injustice? Or should political theology itself be resisted (because it is part of the problem)? Of course, the answer is yes.