The notion of quality of life, an extended conception of common good, and the solidarity with the victims can move nonviolence from the margins of Catholic Social Teaching to its center.
Our reception of Genesis 1:3 emphasizes the inherent power of God’s word, not only to improve lives but also to change (and create!) new structures. Just as God once brought order from chaos, God can do so again.
What would change for us if we truly started to see Jesus in each and every creature who comes to our table, as if each were an honored guest?
The fact that people use Genesis 1 as justification for all of this hate is not only horrifying and appalling, but it’s also, simply put, WRONG. The creation thrums with life purely because God’s love makes it so.
In casting the return from exile as a new exodus, Second Isaiah activates an ambiguity in an ancient poem in light of new political realities.
Wisdom is available to the entirety of creation, regardless of gender, class, race, or any boundary established by humanity.
Psalm 8’s presentation of human dominion and politics as a creation of God has significant ramifications for our posture towards the various forms of human rule and authority. The juxtaposition of divinely appointed power and human weakness humbles arrogant ambition, encouraging a spirit of meekness and modest service in our politics.
In a powerful hymn of praise, Paul discloses the truth that must lie at the heart of all Christian political theology: Christ the first in and over all of the creation.
Psalm 85 speaks of the meeting of justice and peace in a kiss in God’s new order. While we often futilely pursue such a goal through our politics, in Scripture we see its fulfilment through the cross.