While the pandemic challenges our physical borders, it simultaneously bridges our differences, revealing that we are all migrants.
It is important to notice the ways in which economic language seeps into theology and to be attentive to the ways in which interpretations of scripture can either reinscribe exploitative harm or help imagine alternative possibilities for human flourishing.
Living in a time of double pandemic, as the dual waves of racism and COVID-19 wreck against the hulls of our ships and the walls that support us feel increasingly insufficient and even flawed, we, like Peter, may know and trust the call of our God to carry forward in God’s path, and yet waver.
Before the COVID pandemic, low-wage workers were already living in precarious circumstances because these jobs often lack benefits necessary to provide for health care and additional income necessary to build things like emergency savings and retirement funds.
The Syrophoenician woman sees herself as essential—both for herself and for her daughter. She is an uppity woman; we can assume that her daughter lived to often hear the tale, forming her as an uppity woman too.
This new issue includes a guest editorial by Elettra Stimilli and also features articles on populism, anger, and anarchism, as well as an expanded version of the round robin discussion of Islamophobia that first appeared as a symposium on this website.
While even his closest associates would lean towards dismissing the people to fend for themselves, [Jesus] invites the community of the wilderness into a divine economy of care. Sharing, as a physical manifestation of that care, requires a suspension of the belief that scarcity is the only reality available in the moment of want.
I have argued that economic theology should lead to political praxis and change. Economic theology has to open a space for emancipatory politics that resists the capitalist future.
To forego a hermeneutic of charity risks abandoning a central part of the gospel, just as a lack of concern about standing in solidarity with the voiceless, the poor, and the marginalized would do.
One cannot be politically smart, but willfully wicked. For the leader and for the voter who would be tied to the Scriptures, “smart” is a moral term.
Williams encouraged me, as a theologian, to be a minister in a variety of contexts, to purposefully place myself in uncomfortable situations, to expand my world beyond what I knew already. James Cone challenged me in the same way…
When a white scholar embraces a liberationist perspective it is considered pioneering. When I do it I am being “political” not scholarly, then I get labeled a troublemaker. This is the reality Milbank’s tweet is trying to erase, and the reason I spoke out.