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.
When Jesus clears out the Temple in John 2, he presents a vision for the reformation of God’s house. As questions about guns in churches are raised once again in America, this vision is one to which we must attend.
It is the crucified Christ who sends us out to his sisters and brothers who are being crucified by the powers-that-be every day. Are we willing to do what Jesus requires and die in the process? Or will we deny Jesus in order to save ourselves?
Given the magnitude of the challenges we face the task of resistance remains a communal, provisional, necessarily (ie meaningfully) contradictory, broken labour shared between sites of theory and practice.
I do not know what political theology ideally ought to be. But I do know that, minimally, it should not be cruel.