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.
Rather than portraying human difference as the punishment of God, Babel and Pentecost are complementary stories, each highlighting God’s intention for cultural and linguistic diversity. As we draw near to Pentecost Sunday, may we also consider the inherent value of language as a cultural identity marker and partner as advocates for language preservation.
The prophetic role of the Church here is to crack open and break up this renewed parochial nationalism, and remind all of the words of Paul in Galatians 3:28, that regardless of background, we are all one in Jesus Christ.
New issues from the twentieth year of our journal feature articles on Hobbes, poverty, Indonesia, and more, as well as a special issue on Christos Yannaras.
Two wrongs don’t make a right—except, in today’s reading, they do.
The essays sought will both demonstrate ongoing ethnographic research and address the questions of the call: how to relate the post-liberal and liberationist motivations behind this work, and/or the gap between fact and norm.
We invite 200-300 word proposals on political theology broadly understood.
In our own world, the Bethesda story reminds us of the fact that social and economic systems meant to assist the needy often keep them in poverty. Our story suggests that the 40 million Americans who live in poverty will need to doubt and challenge the system, and to look for help outside of it. Further, our sermons will need to speak life into death as a reminder that there is life beyond the system.
For the very reasons that religious freedom discourse is powerful, arguments made in its register, especially as they stretch the indeterminacy of religion in the directions of collective rights, should appropriately be on the table in Native peoples’ efforts to protect what is sacred to them.