The political significance of Paul’s charge to the Colossians to give thanks to the Father in all things that they say and do is surprising in its far-reaching implications. The proper direction of our gratitude to God, the giver of all good gifts, limits the power of those who would dominate by indebting others, encourages us to release others from their debts to us, and frees us to give to those who cannot repay: it is one of the most radical political actions the Church engages in.
As political theologians we may be peculiarly vulnerable to the error of neglecting—or even denying—the significance of the obscure and personal struggles and victories of the faithful that do not assert themselves onto the grand public stage of society. We have much to learn from Hannah’s recognition that, in God’s answer to her prayer for a son, the seeds of a dramatic social and political upheaval had been sown.
Through a startling act of code-switching, Jesus opposes the pattern of rule among his people to that prevailing among the Gentiles. Our politics must take its cue from the model of greatness and rule through service that Jesus articulates.
Moses taught Israel that its primary calling as a people before the nations was not conflict but witness through its showcasing of the goodness, wisdom, and righteousness of the divinely given law. Likewise, the chief political task of Christians is found in the cultivation of a quiet extraordinariness in the most ordinary affairs of life.
The formation of a new international polity is integral to the Apostle Paul’s understanding of the gospel. The Church provides a model for transformed international relations.
The book of Samuel’s unembarrassed portrayal of a form of political rule suffused by eros—a politics displayed in David’s lament for Saul and Jonathan—may provide an illuminating challenge to our attempts to pursue a rational politics beyond such dynamics.
Luke’s account of Pentecost frames it as the installation of a prophet. As we reflect upon the shape of the prophetic vocation and the content and shape that Luke’s narrative gives to the Church’s calling we will be empowered for our political vocation in the twenty-first century.
The familiarity of the 23rd Psalm can blind us to the striking political dimensions of its message: YHWH is the shepherd of the king, protecting him from enemies and granting his kingdom prosperity. Close reflection upon this psalm may also suggest some significant applications within the contemporary world.
The promise of the new covenant in Jeremiah 31:31-34 contains political dimensions that typically pass unrecognized, but which provide a rich description of an ideal polity. This prophetic vision can serve as a powerful counterpart and companion to more conventional political utopias and idealized societies.
The promise that Abraham will become a great nation is connected with the circumcision of his foreskin, forging a connection between sex and politics. This connection has controversial and unsettling resonances in a liberal society that would often separate the two.
In 1 Corinthians 7:29-31, Paul articulates the reality of eschatological imminence. Against this background, he advances an ethic that maintains a delicate balance between occupation with and preoccupation with our present world order.