At best, a community’s accumulated power lies not just in its ability to tear others down but in a desire to use Grace-given resources to affirm what oppression never can – that all are worthy of love, care, life, and dignity.
The Kingdom of God – the kingdom pictured in Psalm 72 – seems a long way off, a dream growing more distant everyday as we move inexorably closer to the inauguration.
This is a salutary call to counter the provincialism of narrow focus in individual fields (Classics often falls in this trap) by expanding the scope of study beyond any single culture.
By reimagining belonging as Jesus did—focusing on relationship rather than societal status—we are called to open the doors of God’s family wide, embracing the diversity of God’s creation with love, dignity, and grace.
These books demonstrate that animal studies as a new field offers a powerful perspective for understanding the history shared with our companions in the multi-species universe.
I am interested in this sense of the ordinary, ongoing strike. This humble strike—not necessarily modest but rather close to the ground—could involve a politics of refusal and boycott, where those terms could be understood not only as negatives, but also as holding space for a new international community, and thus connecting explicitly something already connected or entangled in practice.
In inaugurating this new world through this birth, Luke shows us that God is and will not be bound by these political structures. Joseph went with Mary, but the baby was ultimately born under cover of darkness, nameless, undocumented, and outdoors.
What might it mean to learn from the past now that time has moved on and “the past” now refers to a bygone era of liberal hegemony?
In being used as a weapon, American Jews—even those who resist state power—find ourselves imbued with a power we did not want, playing a role for which we did not audition. Rather than gifted with a second sight, we are caught inside a hall of mirrors.
The novel questions whether “real life” is more real than “half life” and thereby becomes an allegory for how the “other world” of religious imagination colonizes “this world”. Dick constructs the relation between the “real world” and the “other world,” between immanence and transcendence, according to the psycho-dynamics of revealed, monotheistic religion.