If we want to experience the full effect of Easter, we must recognize that it’s not just about Jesus…it sends ripples through the cosmos as it signals the dismantling of worldly kingdoms built on exploitation and invites us to participate instead in a social order that reflects God’s intentions for the flourishing of all.
A colonial understanding of resurrection has only associated it with life after death, whereas a decolonial Dalit theology engages with new life experiences by breaking the grounds of death here and now, in life before death.
These devastating times and the repeated actions informed by the continued propagation of supremacist ideals may seek to drive us into hopelessness and inaction, but we know this is not the end. History reminds us that promoting an “us vs. them” thinking is destructive to all, including the earth.
Scripture records the political history of the people of God, and if Jesus is the key to the Scripture he must also be the key that unlocks its political history.
As apostles of Jesus, in the face of hatred and violence, Christians are called to embody a culture of healing and transformation. Being witnesses to the risen Jesus Christ is an existential commitment to pursue justice and practice love.
In the theater of life’s unmitigated pain and chaos, roles are played within the capacities and limitations of the black and brown body. They are seen unchained and risen to life in the crucified and resurrected body of Jesus Christ
Meillassoux’s thinking of post-Copernican cosmic immanence and cosmic delegitimation constitutes a challenge to political theology as still predominantly Ptolemaic in its assumptions and focus
How can White U.S. Christians in this moment love Asian American and Pacific Islander bodies, without succumbing to the seductions of commodification and ornamentation? How can we resist the impulses to only understand Easter’s resurrection through the lens of generative suffering?
Attending, caring, and listening may seem like small practices in light of the monumental challenges we face today. But it is through this everyday work that we are to discern and pursue a new common life.
This relativizes politics into a realm that cannot penetrate or disturb the Christian’s faith or take away our salvation and our hope. This is why the real danger for the Christian is not just biopolitics, but also ideologies that provide an alternative salvation through false gods.
God doesn’t tell us to go out and face death unnecessarily. The Israelites put lamb’s blood on their doorposts, a sign of their trust that God loved them and would spare them. But they knew better than to leave home. That would not have been trusting God, it would have been flouting God’s warnings.
Our only hope is that the God who will raise us, the God whose justice is glorified, will eventually make all things right. Our trust in our just God should be evident in our words and our works as we live out the proclamation of the gospel.