These restrictions must take into careful consideration the historicity of each religious tradition, the social influence of religious beliefs among its citizens, but also theological and exegetical specificities that influence the tradition’s adaptability to the current emergency. Without such thoughtful considerations and a close collaboration with trusted religious authorities, religious communities could be alienated, which can be disruptive in times that require rather unity of thought and action.
New issues from the twentieth year of our journal feature articles on Hobbes, poverty, Indonesia, and more, as well as a special issue on Christos Yannaras.
In celebrating the Eucharist, we are engaging in an act of remembering those who were remembering those who were remembering. To remember is to ‘re-member’, to re-attach ourselves to the great story of God’s deliverance.
The meal table is a political site, where new manners, communities, and values are cultivated. In his radical teaching concerning proper conduct at feasts, Jesus unsettles prevailing social politics and calls us to transform our behavior to correspond to the inbreaking order of his kingdom.
In maintaining a faithful Christian presence in the political realities of this age, few things are more important than living and acting in God’s good time, being people who find their life in the living memory of a sustaining past, who patiently wait in hope for a promised future, and who are kept in the present through faith in the daily mercies of One who is the same yesterday, today, and forever. Christ’s institution of a memorial helps us to do just this.
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.
In the Passover we find a myth of the foundation of a nation that differs markedly from the contractarian myths of the Western liberal tradition. It disclosure of the sacrificial basis of the political order offers us a hermeneutical key for understanding the roots of our own nations and helps us to understand how we might be established as communities of faithful witness to them.
Christ’s actions on Maundy Thursday present a challenge to Enlightenment views of property. Through the Eucharistic vision of Christianity, we become more like Christ, and we do so together enveloped in an all-encompassing commandment of love: we grow together, not only in that we all simultaneously grow, but the barriers between us dissolve and our original love is mended.
. . . The concept undeniably has a certain appeal, and few slogans are better calculated to capture the imaginations of the young and disaffected than “Towards eucharistic anarchism” (Bill Cavanaugh’s phrase in Radical Orthodoxy) and other such brazen assertions of liturgical politics. But in all the talk of eucharistic politics, a surfeit of aesthetic appeal seems to have usually compensated for a shortfall of logical clarity.