Humans have grown exponentially in our propensity and power to conquer the earth itself. Despite being newcomers relative to neighboring species, humans usually behave as if we owned the place. But Psalm 95 speaks clearly: When we come into God’s presence—and there is no place God is more vividly present to us than in creation’s midst—the psalm says to come with thanksgiving, the polar opposite of greed.
Let us remember Metz’s apocalyptic witness dangerously, in our texts and in our embodied acts of solidarity.
The Western inability to recognize Palestinians as fully human is often attributed to Islamophobia, framed as a post-9/11 construct that portrays Muslim violence as a threat to the liberal West. However, this perspective remains superficial. To truly understand the roots of Western hatred, we must look deeper—beyond contemporary narratives—into the ideological foundations of Western thought.
There is more to the ‘fruit’ image than a mere word play, for a basket of summer fruit is itself a potent symbol with political-theological connotations. This text about the vision of ‘a basket of summer fruit’ is a vision of contestation for the cause of justice.
The politics of proclamation emerge from and carry forward God’s liberative force. Mary Magdalene’s witness to the risen Christ manifests and proclaims the disruption and the liberation of God’s new reality.
Our political theology is strengthened by trusting that the words of the Son of Man are a fleshly restatement of what is divinely just and good and holy and lovely. Because Christ has come and his presence is with us, God’s words are even more accessible to us.
The book of Esther deals with resisting ethnic violence in its ancient context and offers us tools for resisting white ethnic nationalism today.
What is theology for? In her new book, Karen Kilby outlines the purpose, as well as the limits of theological reason.
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.
In following Jesus, they would break the chains of doing things the way they were always done, and they would have a chance to form a new community. But they were to leave behind all the comfort and security.
The call of Jesus to Simon, Andrew, James, and John summons them to leave behind a way of life that supported an exploitative imperial economy and to devote their efforts to serving the kingdom of God instead.