The practice of gleaning, commanded in Leviticus and illustrated in the narrative of Ruth, disrupts the sort of connection we may suppose exists between the ownership and the use of property. The principles of economic justice it implies can guide us in our contemporary politics.
Jesus’ teaching in the Sermon on the Mount unsettles many biblicist ways of understanding Scripture. It may even be better to move from speaking of ‘the Scriptures’ as a noun, to speaking of ‘Scripturing’ as a verb.
Jesus calls us the salt of the earth and the light of the world. What would these metaphors have meant to his first hearers?
True worship has little to do with the ‘commodification’ of liturgy; it has everything to do with the performative embodiment of God’s redemptive narrative through justice, mercy and fidelity.
The call of Jesus to his disciples required a surrender of all they had previously understood their identities to be.
John the Baptist presents Jesus as the Lamb of God, an identification continued in the book of Revelation. Looking to the Lamb, rather than to the great and powerful Beasts, should inform our politics as Christians.
Biblical stories about baptism are connected to, but also at odds with, historical theology about baptism as well as the current liturgical practices of baptism. Matthew’s account of Jesus’s baptism gives us a helpful window into the reality.
A competent sentinel must be vigilant, alert to and able to read the faintest signs upon a distant horizon, perceiving the most miniscule of details and discerning their greater import when they finally appear. In the opening chapters of both Matthew and Luke, we encounter a series of watchers and signs, presented in part as examples to the readers of the gospels in their own watching.
God who became one of us so inconspicuously is still walking among us, very quietly, making our lives special.