Liberal ethical tropes around “fairness” and “inequality” are not wrong. But they are not enough. Political theology needs the possibility of an absolute “No” in the face of injustice. It needs the decision.
In thinking through what my instruction looks like, I have begun to take into account what the act of deportation does to a family, how it can be addressed and thinking through trauma informed pedagogies to recognize its impact.
In the midst of a complicated and troubled world it may seem impossible to make a difference, and yet, the wish of a little Israelite girl says otherwise. The spirit of the young Israelite girl and her larger cadre of enslave servants to Naaman live on today in the resourceful actions and tireless work of so many influential youth in our world, those whose passion and will for change persist.
Christians in Hong Kong have found their public voice in protests against the Extradition Bill and their calls for human dignity.
What connections may we draw between attack on the Tree of Life synagogue in Pittsburgh, the Christchurch mosque shooting, African-American church arsons in Louisiana, the Easter Sunday bombing in Sri Lanka, and the synagogue shooting in San Diego?
The younger generations are not waiting for the mantle to drop, they have taken it, and at every river, border, barrier, and distinction they are pushing back the waters that would drown us.
Borders signify the advancing presence of imperial desires and colonial fantasies of gradual yet total dispossession and disappearance of peoples of other nations that continue the founding settler colonial violence in the US.
The posture that invites those who are struggling for freedom to “Get up and eat, otherwise the journey will be too much for you” is a political posture laden with messianic power.
We Christians who are citizens must be physically present on the border with México, that we might bear witness to the realities of what we experience alongside those who are most acutely affected by the policies of the current Administration.
The Second Vatican Council’s Declaration on Religious Freedom Dignitatis Humanae proposes that humankind’s search for truth ought to take the form of dialogue, a reflection of the dialogical relationship between God and humankind.
Wisdom is available to the entirety of creation, regardless of gender, class, race, or any boundary established by humanity.
The import of particular identities for the national identity is not to be dismissed precisely because it is what the nationalist agenda attempts. This means that our religious discourse has to account for particular identity experiences as integral parts or building blocks of a multifaceted universal and not as something to be merely included or absorbed by a pre-existing universal condition.