True worship has little to do with the ‘commodification’ of liturgy; it has everything to do with the performative embodiment of God’s redemptive narrative through justice, mercy and fidelity.
In the declamation of Isaiah 1, the prophet associates Judah and its rulers with Sodom, for their inhospitality, injustice, and the presumption that they can hide this from God. Zacchaeus, a man characterized by such Sodom-like injustice, is delivered from this as justice is welcomed into his house in the person of Jesus.
Jesus calls us to count the cost, to engage in an act of budgeting, when embarking upon the path of discipleship. Yet this budgeting occurs within a logic of abundance, not one of scarcity.
Only when we truly believe that Black Lives Matter, when we learn to lay down the privilege of whiteness before a God who delights in Blackness, can we understand what it means to be God’s beloved.
The narratives of the crucifixion are narratives within which we are implicated as sinful human beings. However, many Christian readers of the gospels have read these texts in a manner that demonizes the Jews while absolving themselves.
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.
In the Passover we find a myth of the foundation of a nation that differs markedly from the contractarian myths of the Western liberal tradition. It disclosure of the sacrificial basis of the political order offers us a hermeneutical key for understanding the roots of our own nations and helps us to understand how we might be established as communities of faithful witness to them.