The Prophet Amos employs the plumb line as a powerful metaphor for justice in society.
In a modern political milieu where leaders are choosing strength over heart, 2 Corinthians 12:2-10 reminds us of Paul finding his strength through weakness.
The clear distinction between the Christian works of mercy and generic social activism and charity work is often forgotten, leading to a fraught relationship between them and the Christian gospel message. In 2 Corinthians, the Apostle Paul offers us a better way.
Christ is the Lord of the storm. We can leave fear behind and cross over to the other shore.
In a world awash with weapons of death, perhaps it is time to focus on the trust we have in guns and violence and threats of violence, in whatever form. Psalm 20 might be a good place to begin.
As fruitful as this occasion can be for increasing broader awareness of the Reformation’s historical importance, such an outpouring of publications aimed at a more popular audience can run the risk of breathing new life into over-simplistic grand narratives.
In their response to Samuel’s declaration of the character of the monarchy they had requested for themselves, Israel tragically assented to the establishment of various structural injustices. However, the first step towards a world ordered by justice is rooting out the false belief that injustice is our lot.
A life dedicated wholeheartedly to paradox, necessarily lived in opposition to the ways of the world: this is what we have lost.
Not merely a time for ‘leisure’ or ‘recharging’, the notion of sabbath involves deep concepts of justice.
Isaiah the prophet received his call; we must be prepared to receive ours.
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.