Ezekiel’s prophecy to the dead bones of exiled Israel brings life and restoration to a people who considered themselves beyond hope. Faced with lost causes, recognition of the creative power of the prophetic word can extend the horizons of the possible and inspire a wider range of political action.
The story of the deliverance of Daniel’s three friends from persecution for their faith takes an unpleasant turn as a new form of religious oppression is set up as its immediate effect. Apparent victories are all too often co-opted by the vicious dynamics of the political systems that they appeared to have overcome. In Advent, however, we see a political rupture that can never be dissolved back into the prevailing power structures.
In light of the two kingdoms doctrine and the separation of church and state, understanding the appropriate form of Christian prayer for and engagement with the political realities of our societies can be complex. In Jeremiah’s message to an exiled people, we find a pattern for prayer in a pluralistic context, a calling that identifies our primary task to be one of seeking the common good and welfare of our communities, rather than one of submission or conversion.
In Isaiah’s prophecy a young child serves as a sign puncturing the gloom of a dark political situation. The use of infants and young children to draw attention to God’s future within the book of Isaiah has significance for our own political visions. In regarding the sign of our children we can accomplish an existential turn from a politics driven by the selfish interests of our own generation to one of responsibility and hope for the well-being of those to come.
As it was with Haggai, the real test of leadership is not necessarily the capacity to motivate people to action, but rather to keep them fixed on that same goal when it becomes clear that the rhetoric that moved them in the first place bears little resemblance to the actual situation in which they have to act.
Elijah’s ministry takes place during the reign of king Ahab in the 9th century BC. The narrative about the prophet is expressly political. It depicts a political dissident who speaks against the powers of his day, with the main focus on promoting the worship of Yahweh and fighting against the worship of Baal. The prophet’s actions must be understood against a wider Near Eastern context where religion was completely intertwined with politics and where Yahweh was the national god of the Israelites.
Defining one’s territory is in and of itself a highly contentious endeavor. Defining God’s territory brings this to a whole new level. In the building of Solomon’s Temple we see that God is to great to be contained by any single building or territory.
It’s become something of a commonplace among commentators and critics on both ends of the political spectrum to declare the death of the Occupy movement, whose campaigns against social and economic injustice and political corruption began to garner international attention in mid-2011. Although the last of the movement’s higher profile encampments were shut down in early 2012, it would be a mistake to conclude that Occupy is no more.
Jeremiah 31:27-34 confirms for us that God is present through the thick and thin of pain and suffering and in the disturbing questions that these experiences raise. But a day will come when God out of God’s grace and mercy will provide the community with all that is needed to overcome this pain and build life anew.
The policy of accommodation, cooperative political activities and praying to God for the well-being of a foreign city as suggested by Jeremiah was both innovative and a great challenge to the exilic community. It also has lessons for us as we seek a public, politically and socially relevant theology.
In the wilderness, the Israelites received manna, an abundant resource that couldn’t be exploited or stored in quantities beyond people’s need. Unfortunately for our planet, fossil fuel does not behave like manna.