In Jesus’ acceptance of Mary’s act of devotion, in his ministry to and for the poor, in his unwillingness to betray Judas (even as Judas was soon to betray him), Jesus models for us an approach to poverty, to politics, indeed, to one another that is based not in fear but in hope.
The king of Israel was charged with reciting a psalm that contained reflection and humility alongside confidence. Moreover, he was charged with waiting on God. If God’s own instrument in the Bible was charged with this, how much more are we?
Luke makes it clear that it is God, and God alone, who can best align our lives and realities, to make us whole and healthy, and to give us a life worth living, a life most “human.”
Isaiah’s call to prophesy judgment against Israel challenges us to remember God’s sovereignty over all political systems, even those that are disastrous in our eyes. Could God’s judgment be the decisive turning point toward healing?
God’s prophets are those who call us to recognize our limitations before the sovereignty of God. Indeed, Jeremiah reminds us of the relativity of human politics and that in God alone does the individual and human society find meaning and security.
Nehemiah 8 reminds us that hearing the word of God is an occasion for joy, not sorrow and regret.
Psalm 36 reminds us that hope is grounded in God’s very nature, that it rests in the hesed of the LORD. Today, despite the fact that the work we undertake remains unfinished, we can rest in God’s hesed.
Bookended by the call to ascribe glory and strength to the Lord, and the answering request that the Lord give strength and blessing to his people, Psalm 29 offers us a vision of good rule.
The season of epiphany moves us from a season of indulgence, to a season marked by gift giving that honors God. What kinds of gifts do we give? And how do these gifts honor God by honoring the dignity and agency all of God’s children?
Where do we place ourselves in these narratives? What is our posture toward the prophets among us? Are we the prophetic children, the parents who tentatively support yet fear their calling, or the status quo that they oppose?
The Mary that we discover in Luke’s gospel may not be the sentimentalized and domesticated Mary of the Christian imagination.
John the Baptist offers a way for us to rethink Advent, suggesting that the advent of the kingdom demands the advent of justice.