We have been led astray by those who invoke religion to undergird their own social, political, and economic power. When we find ourselves enthralled to their apparent grandeur, we, too, will find the world beginning to crumble around us.
In the Book of Job, the question of how we speak of God in the midst of suffering is at the forefront, which is where its significance for liberation theology is particularly found.
Like Simon and Veronica, those in the pews and those in the academy are called to accompany those who are abused by sharing in their pain so that survivors no longer bear this cross alone.
Political theology, insofar as it can articulate an analysis of and resistance to rape culture, offers many resources for confronting sexual violence.
How is the riven social body, with its divisions between poor and rich, to be healed?
The Pharisees were not wrong to question Jesus, but as much as we might want to empathize with them, to agree that there are simply certain things good people do not do, Jesus rejects human propriety as an orienting standard. Jesus is talking about the human heart, something Christians today also must consider.
The gory fate of Judas is an unsettling feature of the narrative of Acts for many modern readers. Yet recovering the New Testament authors’ sense of the fearful consequences of opposing the reign of Christ is a necessary task for political theology.
Like all sacred texts, Jane Eyre does not simply offer clear, direct answers to the questions I ask of it. It requires, rather, the work of exegesis.
‘Under New Management’: The perfect way to describe people who are led by the Good Shepherd, rather than by the false shepherds of this age..
