In a recent video (Humans Need Not Apply) CGP Grey challenges us to imagine a future in which the majority of human work will be performed by ever-more finely-calibrated machines (coordinated by ever-more complex software). Lest we doubt it, he suggests that the seeds of this future are already with us.
The idea that the political aspects of the Ten Commandments are confined to the latter portion and that the beginning portion is only ‘religious’ in nature is unsustainable. The politics of the commands themselves as well as the politics of the conversations in which those commands are embedded continue to be instructive for faithful communities today.
For me the field of political theology does not exist in isolation from a number of other disciplinary genres. There are some older texts which helped mark out the territory and possess a kind of classical importance. That claim needs to be seen in perspective. I am writing out of Australia and, prior to living here, taught theology in Aotearoa-New Zealand following postgraduate study at Cambridge.
Preventable cases of and deaths from malaria remain a reality in many poor countries in our world. In Jesus’ encounter with a royal official and the healing of his fever-ridden son, we can gain insight into an appropriate way to relate to such continuing crises.
The story of the deliverance of Daniel’s three friends from persecution for their faith takes an unpleasant turn as a new form of religious oppression is set up as its immediate effect. Apparent victories are all too often co-opted by the vicious dynamics of the political systems that they appeared to have overcome. In Advent, however, we see a political rupture that can never be dissolved back into the prevailing power structures.
In Isaiah’s prophecy a young child serves as a sign puncturing the gloom of a dark political situation. The use of infants and young children to draw attention to God’s future within the book of Isaiah has significance for our own political visions. In regarding the sign of our children we can accomplish an existential turn from a politics driven by the selfish interests of our own generation to one of responsibility and hope for the well-being of those to come.
As it was with Haggai, the real test of leadership is not necessarily the capacity to motivate people to action, but rather to keep them fixed on that same goal when it becomes clear that the rhetoric that moved them in the first place bears little resemblance to the actual situation in which they have to act.
Led by the NC chapter of the NAACP and its charismatic president, the Rev. Dr. William Barber, protestors have every Monday for the past ten weeks come out to the state legislature building in Raleigh, NC to voice their opposition to a spate of conservative legislative measures. Since gaining control of both the legislature and the governor’s office for the first time in 100 years, the GOP has rapidly pushed through a string of regressive, ideologically-driven laws, often using tactics not fully on the up and up.
We are the heirs of Elijah’s legacy. His influence is evident within later writings of the Bible, the Bible’s earliest commentators, and within the Bible-shaped parts of our own culture. But how might we assess our inheritance? Elijah is a hero of the covenant. Moses redivivus. A witness to God’s justice and mercy for those without power. And yet. . . Elijah’s legacy is also that of a “troubler” (1Kings 18:17-18). Although the prophet denied the title, the Jewish rabbinic tradition has not been afraid to name troubling features of his ministry. He seems more pre-occupied with his own difficulties than those of the people. He does not advocate for the Israelites. He uses violence.
