When we perceive La Santa Muerte devotees as people operating outside of the rules instead of people seeking God in the messiness of a broken world, we miss the fundamentally holy desires that operate alongside the damaged ones in these practices.
It is a prudent caution not to fall prey to our own confirmation biases when reading Luke’s gospel. In today’s world of political distraction and power plays, Jesus’s central message of love and liberation is as necessary and life-giving as ever before.
In practice, their liturgies demonstrated a complex interweaving of different social justice commitments throughout the liturgy, while simultaneously, the community described only limited connections between their liturgy and the social issues they addressed as a community.
Jesus reminds us that his ministry is a disruptive one, one that is intended to allow for an awakening to justice and hospitality towards all.
The society of commodity producers that Marx described continues to expand its mystifying in a world that commodifies all things, including the eucharist, the activism of indigenous communities, and the future.
The democratic experiment of the last few hundred years is itself simply a promise: that a people can make decisions on how to live together.
Trump’s “Big Beautiful Bill” proves little more than another big beautiful barn—a grandiose spectacle that obscures the damage inflicted on society’s most vulnerable communities.
Those who presume upon God’s support but act in ways that defy God’s standard will find their presumption turned upside-down in divine disavowal.
Join recent Catholic Re-Visions contributors as they engage the relationship between nonviolence and Catholic social teaching in these times.
God’s sanctuary as a tent and God’s residence in a tent suggest that God is a sojourning God who accompanies people, offering an encampment with and among the communities on their journeys of life.
The lectionary texts for this week call us to recognize and pursue a spirituality that is holistic; a spirituality that cares for the needs of the poor; a spirituality that takes the side of the needy against the powerful; a spirituality that entails a revolution of the heart; and a spirituality that takes the question of neighbourliness seriously. Such a spirituality would put us on the path of revolutionary neighbourliness.
The planetary activities that spill out beyond the shape of any single form of life, full of uninvited faces, are what Sylvia Wynter calls the “necessary and indispensable preludes” to the emergence of our new self-awareness, to the development of new forms of life.