In the end, we think that this collaboration of journals has produced an interdisciplinary exchange that deepens and complicates categories of race, equality, citizenship, and belonging that are salient in different ways to the fields of Law and Religion and Political Theology.
A Pentecostal revival of justice would bear all of the hallmarks of Luke’s story. In quick order the Spirit-driven church of Acts established a community where nobody was lacking. A revival today could bring that same ecstatic joy and establish a community oriented toward justice.
Lydia does not need a man or any other figure of authority to speak for her or to dictate her life. She is her own agent and even Luke-Acts’ Paul has to respect that. She cares for her own, commits to seeking justice, and makes her own choices.
Luke states with exquisite and unmistakable clarity that God will not hesitate to silence those with power, and give a bullhorn to those without power, even ensuring that—if need be—the creation itself will speak justice into the world.
The God we meet in Amos and John demands righteousness, solidarity and justice as the foundations of faithful living. Neutrality scuppers justice. When we drift away from God, our fellow human beings and the life-giving environment, prophetic truth-telling tempered with an imagination for a different world becomes a necessity.
Jonah sat in the belly of an ocean beast for three days rather than face his duty to call Nineveh back to God. And Christians — especially white Christians — in this country have long been ignoring their duty to call one another to repentance.