The pairing of Jesus’s celebrated entry into Jerusalem with the story of his Passion by many churches this Sunday presents a kind of emotional whiplash. It offers a warning to how we treat the prophets and revolutionaries of our own time.
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.
Isaiah’s condemnation of vain worship is not a promotion of faith over works. Rather, it’s a vision of faith as constituted by the work of justice.
In an era during which police institutions and ideology are so fundamental to our cultural common-sense, how can theologians and critical theorists challenge this form of power?
Can the Spirit provide comfort when confronted by such great sin and suffering? I offer a tentative, hesitant yes. A Spirit committed to justice is a Spirit that will lament injustice.
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.
We are all indebted to Shulman’s important delineation of prophecy’s role in American thought, especially in relation to race and redemption.
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.
What if we saw in Psalm 98 a longing for an abolitionist vision of justice? How might entering into the psalmist’s vision of a joyful, praising creation animate and free our collective vision of how we might live together?
Sullivan’s scholarship reminds us that without the collective work of reimagining, to seek justice through law alone is to succumb to legal fiction.