Those who read Paul’s propertied incarnation in Galatians should not run away from its horrors or theologize them. We should find truth in them (though perhaps not the truth Paul intended). We should tell truth from them.
Paul’s “Flesh/Spirit” dichotomy is not an overly-spiritualized, anti-body othering (i.e., a devaluation of the body against supposedly holy disembodiment) but an ethical cleavage with profoundly political repercussions.
As tempting as it might be to assign murderous impulses to so-called former colonial times, Christians would do well to pay attention to how such logic continues to operate today in theological and political thinking.
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.
Put on your feet whatever will make you ready to proclaim the gospel of peace. These shoes are not weapons, nor are they articles of protection. We are instructed to put on a pair of shoes that makes us ready to proclaim the gospel of peace. We are not prescribed jackboots to save ourselves. Nor are we charged with some soft slipper of gentleness. We are instructed to find shoes that make us ready to proclaim the gospel of peace.
Those who read Paul’s propertied incarnation in Galatians should not run away from its horrors or theologize them. We should find truth in them (though perhaps not the truth Paul intended). We should tell truth from them.
It is important to notice the ways in which economic language seeps into theology and to be attentive to the ways in which interpretations of scripture can either reinscribe exploitative harm or help imagine alternative possibilities for human flourishing.
I have argued that economic theology should lead to political praxis and change. Economic theology has to open a space for emancipatory politics that resists the capitalist future.
As tempting as it might be to assign murderous impulses to so-called former colonial times, Christians would do well to pay attention to how such logic continues to operate today in theological and political thinking.
The Jews is the great constant of this book, persisting from Old Testament to Tel Aviv, as an ahistorical collective, undisturbed by text and politics, what the book calls ethnos, goy. This book’s apriori is the Jews as a goy.
The formation of a new international polity is integral to the Apostle Paul’s understanding of the gospel. The Church provides a model for transformed international relations.
Paul’s teaching about the manner in which love for weaker brethren should guide behavior when considering eating food sacrificed to idols provides principles that remain relevant, long after the issue that provoked their articulation. The role that politics and the state play in contemporary forms of idolatry suggests analogies that can be drawn between the responsibilities of first century Corinthians and our own.