There are at least six identifiable and interrelated relationships in the three books under consideration in this forum. Investigations into the nature, expectations, and communicative barriers in any given relationship is of value to our broader scholarly field but so too is asking how the contours of one relationship may impact that of another
The tendencies of any group of human beings to normalize power and hide harm are themselves, then, subject to the process Matthew’s gospel is describing. The frankness of communication, of subsidiarity mediation and conflict negotiation, the expectation of honest and mutual accountability described here should also be applied, as healthily and faithfully as possible, to the workings of authority, relationship, and power system within the community.
The God present in the book of Jonah is a God who never gives up hope on anyone, even those who have perpetrated the worst evils. Also, the God present here is a God who demands that we repent thoroughly, completely, and without reservation. This is not a cheap reconciliation, but a very costly one indeed.
In Romans, Paul speaks of a God of reconciliation, who makes friends of enemies. Principles of reconciliation and of the love of enemies have often been quarantined from the political realm in systems of political thought that prioritize the enemy-friend polarity. However, a politics of love for enemies and of reconciliation with a creation from which we have become alienated may never have been more urgent.
God’s way are qualitatively different from ours, belonging to a different order, relativizing human good and exposing human evil. Isaiah’s vision presents and invites people to God’s way of abundance, mercy, and inclusion from their own ways of scarcity, revenge, and exclusion.
I think that a politics of penitence and repair can disrupt old divisive racial patterns, potentially enabling the emergence of new racial communities not marked by old forms of racial hatred and violence. Smith’s argument for penitence and repair is compelling and I do think that a Christian political theology calls upon us to consider these two important practices. Smith presents a theological discussion of pardon that eventually takes us to repentance and repair when addressing racial wounds.
The attack of The Islamic State of Iraq and al Sham (ISIS) on Mossul and its march on Baghdad has taken the international community by surprise and raised the possibility of another US intervention in Iraq, with the hope it could prevent the downfall of the country into a sectarian war. Such a scenario is highly improbable because of the nature of the Iraq crisis that is first and foremost political and not religious.
“Have you heard that Mandela died?” The staggering impact of this question took my breath away as I stepped into the office after a full day of classes on Thursday, December 5th. I texted my daughter who had grown up in South Africa, with these simple words, “Wow – this is huge!” Mourning the loss of Mandela has been an enormous undertaking.
“Most politicians represent an interest group, a community of people who vote for them and whose interests they serve. Nelson Mandela was different; he represented a community that did not yet exist, a community he hoped would come into being.” —Rowan Williams
At the very least we might say that both nonviolence and pacifism should attempt to understand and redirect violence. And maybe we should shelve the tired terms for a spell and speak of life-giving or death-dealing acts, which might reframe exhausting debates about property destruction. Pacifism should not be at odds with physical force, with the force of physicality such as sit-ins, strikes, human chains, roadblocks, or even strategic property destruction.