There can be no coherent concept of home, it would appear, apart from borders and boundaries that at once enclose and exclude. This suggests that those without a home … somehow exist beyond the insider–outsider binary that the rhetoric of “home” delineates.
The promise of a new world, all memories of suffering erased, seems like a gift. But for
I am responding to George Shulman’s letters on Nietzsche and on prophecy. I do so by offering some thoughts on Nietzsche’s prophet, Zarathustra. In addition to considering Nietzsche’s Thus Spoke Zarathustra in light of Shulman’s “Political Theology” seminar, I also take illumination from Shulman’s American Prophecy: Race and Redemption in American Political Culture (2008).
For the left to prevail in the war between old and new gods, we need not only prophetic discourse, but forms of mass organization capable of cohering a social bloc. In this work, religion, understood not as prophecy but as missionary work, remains a crucial resource.
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.
In a time of transition, Moses models what is needed: assurance that the foundational covenant will be preserved by those called from the midst of the people to listen to and speak for God.
Could prophetic politics, with its unique emphases, allow us to envision another, possibly less dogmatic and more differentiated form of political theology? Could focusing on the schism between prophetic voice and political institutions reveal a different understanding of political theological concepts, beyond the realm of power and sovereignty?
The prophets serve as God’s messengers, both as conduit of information between people, as well as serving as forerunners, preparing the way for God’s will to occur in the world.
Matthew’s careful quotation of Isaiah 60 urges us to perceive that the birth of the poor, brown boy in a back corner of the Roman empire was the dawning of God’s glory upon humanity. Let us, then, celebrate—not with fear and self-preservation, but with confident investment in human flourishing.
Isaiah the prophet received his call; we must be prepared to receive ours.
Christian political witness must be built around and declare Christ as the great eschatological stone laid by God. He must either be approached as the stubborn obstacle, arresting the development of all idolatrous political visions, or as the chief cornerstone, the sure and solid basis from all else can take its bearings.