Amidst today’s solemn gatherings, plaintive recollections, and lachrymose tributes which will honor the thousands murdered on 9/11, we should also pause and contemplate the cost of American “justice.”
So now these chopped-apart verses stand in our textual memory as a testament to a moment when our movement was frightened by the logical conclusions of its own radical claims.
From a political perspective it becomes vital then to stave against the self-imposed silence the brothers experienced and to hear clearly the voices of those we have cast into the pits of the earth.
A Reflection on Romans 8:26-39, Sixth Sunday after Pentecost
Hobson, Sherman, and Paulsell are inspiring writers, and their thoughtful, learned, critical engagement with my writing is, I believe, an example of the micro-relational politics that give hope during challenging times.
From the mid-19th century, African American atheists have been central figures in the Black Freedom Struggle. Their political activism was oftentimes explicitly motivated by their atheism and has provided an important example to contemporary Black atheists and humanists.
“I am the sum total of a thousand years of misery and striving! You may have given us this broken immortality, but I will be the first to die without fear!”
“Your clay is the clay of some Litvak shtetl, your air is the air of the steppes.”
Bread is given to satisfy not only material hunger, but also to respond to emotional, political, and spiritual hunger: it expresses a desire for fraternal and sororal relationships, a desire for the Other.
If we understand political theology as the mobilization of theological ethos to manage political existence in the world, or theodicial redemption of being-in-the world of oppression and domination, the theology operational here could thus be tentatively called an anti-political theology. Anti-politics in the sense of the rejection of politics in favor of the immediacy of the oppositional freedom, and in its indifference in articulating sovereign futurities, which promise liberation in another worldly political order. In its fatal determination to rebel, it speaks only (or is only able to) of the irredeemability of this world.
Contending against the dominion of sin and death requires the same wisdom and willing vulnerability that characterize Jesus. Exemplifying both of these characteristics means seeking a solidarity with the world’s plight while simultaneously refusing to assimilate to its norms of greed, selfishness, and domination.