The events of the first Easter invite illuminating parallels and contrasts with the shock and terror of contemporary state violence.
In celebrating the Eucharist, we are engaging in an act of remembering those who were remembering those who were remembering. To remember is to ‘re-member’, to re-attach ourselves to the great story of God’s deliverance.
Had God merely sent his Son, that would have been enough, and more than enough. However, God’s love is a love that goes over and above what could be expected, and which calls us to do likewise.
In the healing of the blind man in John 9 and the response of the religious leaders and teachers that follows, the power of scapegoating is revealed, as is the assurance that Jesus will overcome it.
In Romans, Paul speaks of a God of reconciliation, who makes friends of enemies. Principles of reconciliation and of the love of enemies have often been quarantined from the political realm in systems of political thought that prioritize the enemy-friend polarity. However, a politics of love for enemies and of reconciliation with a creation from which we have become alienated may never have been more urgent.
The call and blessing of Abram in Genesis 12 is the beginning of a thematic thread that is developed over the rest of the scriptural witness. As the heirs of Abram, we are both the recipients and the bearers of his promised blessing to the nations.
In taking of the forbidden fruit in the Garden of Eden, Adam and Eve attempt to gain rule before they are ready to exercise it. Their example may be a cautionary one for a church that too precipitously throws itself into the political arena.
