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.
As the villagers of Pudukudi Melur showed in their moment of radical hospitality, true freedom is not about protecting one’s rights or maintaining boundaries; it is about breaking them open in love.
Regardless of whether we live in the shadow of volcanoes or glaciers, we can see and know that God is at work in the awesome and majestic unfolding of creation. The same divine sovereignty that moves mountains can move human hearts toward the kin-dom—if we have eyes to see and courage to act.
Today, the U.S. government is prohibiting anti-Zionist and anti-genocide expressions not because they cause violence in the public sphere, but rather because the government considers them sinful.
What does the 250th anniversary of the U.S. mean for the “condemned of the earth”?
As pets, animals are care workers, giving solace to lonely humans. In none of these economic spheres are animals passive tools. Like human working classes, animal workers also constantly resist and rebel.
This theological dimension, which does not exclude messianism but coexists with it, is not new to Zionism and has been present in it from its inception; articulating it will therefore contribute not only to understanding the history of Zionism, which is far from being as peace-seeking as it often tells itself, but also to understanding the wide Israeli support of the genocidal war on Gaza.
A colonial understanding of resurrection has only associated it with life after death, whereas a decolonial Dalit theology engages with new life experiences by breaking the grounds of death here and now, in life before death.
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.