. . . In the book I think about what it would mean to see Brown as a “Great Criminal” who did wrong but can still be read as a sign of a divine violence that breaks the hold of the slave system on social imaginations and so makes possible not just new ways of seeing the world, but new ways of acting, new ways of connecting with others, and new ways of deliberating together.
Current crises across the Middle East and other war-torn locations demand careful consideration of war, just war theory, and other tenets of military interventionism. The Christian theologian faces a particularly daunting task in this respect because the eschatological principles of God’s kingdom appear contrary to what might be a faithful Christian ethic in the penultimate present.
In a recent piece about Les Misérables, which is in general a fine study of the dynamics of law and grace in the film, Michael W. Hannon worries that a view of the state, and the political realm more broadly, as an unnatural institution is insufficient for a vibrant and vigorous engagement of this realm, or as he puts it “our faith in law.” Hannon aptly notes that Valjean, one for whom “it seemed as though he had for a soul the book of the natural law,” is the ideal in Hugo’s work. Valjean’s remarkable conversion, for instance, results in a situation in which he recognizes a greater sense of moral obligation rather than less.