Political Theology 12.5 (2011) is a special issue entitled ‘Ten Years After 9/11’, in which twenty-two contributors from across the religious spectrum take stock of the events of September 11, 2001 and their aftermath. Perspectives are offered from theologians, specialists in the study of religion, historians, philosophers, ethicists, anthropologists and political scientists. A number of the contributors are active in the area of interreligious dialogue and interfaith relations. Some are grassroots activists.
As we in the West celebrate their accomplishments and support their efforts, it is important to temper our expectations and widen our conception of responsible government. The heritage of most Christian reflection on politics has been relatively pragmatic concerning acceptable and appropriate social arrangements.
Nevertheless, murder is never moral–regardless of whether it is done in the name of religion, politics, the nation, ideology, etc. Any such killing of civilians–by the left or the right, religious persons or atheists–is to be denounced loudly and clearly as morally wrong.
Opponents and supporters of same-sex marriage share the belief that not all relationships are moral or faithful, and that part of the church’s mission is to encourage and bless faithful expressions of covenantal union.
Benjamin argues that the violence of law emerges from its governing force and therefore from its ability to bind or impose itself. To this extent, the objective of my intervention is to frame a form of normativity that not only does not entail a binding power but that prohibits it as well.
Eventually, we all need others, leaving cooperation, humility, and patience the only lasting realities of human access to power. If the last few years have taught us anything, it’s that power can abandon any of us, at any moment – even and especially on a debate stage, in full view of the entire planet. We all forget this lesson at our peril.
“Ideology asserts that something other than Jesus Christ awakens one from the world’s stupor, but no other force is adequate to the task.”
Even homemade, organic eucharistic bread made with fair trade flour and kneaded in commitment to the life of the poor is not exempt from the kind of death-dealing economic structures that make such bread possible. While we may long for it to be otherwise, we are always both in and of the world.
It is a prudent caution not to fall prey to our own confirmation biases when reading Luke’s gospel. In today’s world of political distraction and power plays, Jesus’s central message of love and liberation is as necessary and life-giving as ever before.
Sometimes the most I can be grateful for is that it is still possible to imagine an alternative.