YHWH invites the people of Judah and Jerusalem to revolt against self-centered government, changing their allegiance from the Persian emperor to YHWH, who is the Lord, the messenger, and the message.
In that trust in the divine, one can unashamedly open up their positions and postures because God receives people as they are and as they wish to come. God doesn’t blame and shame any names; rather God calms those who come unto him with the heavy labor of shame.
If Christ is King, he takes on that role in order to subvert dominant understandings of power and its exercise. Christ turns power and kingship upside down and uses them for new and much more creative and life-giving purposes.
Jesus’ saying about the destruction of the temple gives us a way to view human structures as the powers they are but also as provisional—as all human things are.
In her very presence, the widow performs the political act of bringing to light oppression and injustice. Our task is to learn how to see her.
Kingship is an irredeemably hierarchical, patriarchal form of rule, right? Maybe not, says Psalm 146—if the king is God.
Today’s texts are complicated, messy messages of divine justice. Perhaps the best we can learn from Job or Bartimaeus is the courage to call God to accountability.
The question I would like to pose this week is whether a theophany of the kind that we find in Job 38 would satisfy people—the aggrieved, the hurting, the oppressed, the battered—as a response to political tragedy.
Is wealth the opposite of Christianity? Is profit antithetical to the kin-dom of God? A look into Franciscan friar Luca Pacioli’s accounting process – now called reconciliation accounting – reveals that despite Jesus’ words, the practice of Christians in the Western world has emphatically answered: no, they get along just fine. It is high time for a Christianity, guided by Mark 10:17–31, that is unreconciled with wealth.
Our problem is neither that we have power nor that we lack power. Many factors outside our control determine how much power we actually have. Our problem is that we fail to recognize the power we do have so that we can steward it well.
How do we repent in a manner that is concrete and substantive but does not risk re-hurting those whom we have wronged? James’s notion of confession together in community offers one possibility.
To be personally acquainted with disownment and the discourse of death—simultaneously, from divergent communities—and still desire to be “servant of all” is, perhaps, one way to journey through death on the Way. Nevertheless, Jesus’ teaching to love neighbor and enemy is both beautiful and horrible, not unlike the Christ’s foretelling of his death on the way to resurrection.