Tikkun (https://www.tikkun.org/category/emancipatory-spirituality/christianity/page/6/)
I believe that ancient biblical wisdom can empower us to take on the high-tech and politically sophisticated iniquities of the Monsantos of the world. One story, in particular, offers a profound vision of economic and ecological justice: the famous account in Exodus 16 of God feeding the hungry, grumbling, newly liberated but still fearful Hebrews who were wandering in the desert.
Actor Mayim Bialik needed to find a dress that covered her elbows, knees, and collarbone, was not too tight, and, of course, was absolutely gorgeous enough for the red carpet. She called the quest, “Operation Hot and Holy.”
In conventional readings of the Gospel of Mark, Jesus’s relationship to the Jewish dietary laws is taken as a watershed moment in religious history. If Mark has been misread, however, and his Jesus did not abandon or abrogate such basic Jewish practices as keeping kosher, then our entire sense of where the Jesus movement stands in relation to the Judaism of its time is quite changed.
Incarnation: Some evolutionary thoughts
Author: Diarmuid O’Murchu
Is Incarnation 2,000 years old? It seems God has been working since the beginning of time
According to Christian theology Incarnation refers to God’s entry into human life in the person of Jesus of Nazareth, about 2000 years ago. Accordingly, this has not happened in any other religion – for Christians, Jesus alone is the incarnation of God on this earth. I find this view disturbingly reductionistic and anthropocentric, and from a multi-faith perspective, it strikes me as being unpleasantly imperialistic. It seems to me that there are underlying assumptions urgently in need to re-evaluation.
When I got the call from Howard Zehr, I balked at the idea. “In a capital case? He shot her in the head? No chance, Howard.” As I listened to the Grosmaires’ story of seemingly impossible love and forgiveness, my feeling that nothing could be done started to shift. “If God forgives us, how can we not forgive Conor?” Andy asked.
As I join many in my community in the annual post-feast January slim-down, it occurred to me that this is a fitting moment to reflect on how expansive market culture is damaging the health of our families.
Chanukah was the first recorded national liberation struggle against Greek imperialism, and Christmas celebrates the birth of a hoped-for messiah to free the Jewish people from Roman imperialism. Both Judaism born of slaves in Egypt and Christianity born of a movement of the poor and powerless were in their times the “Occupy” movement that confronted the powerful and those who served them.
Gary Dorrien’s latest book, Economy, Difference, Empire, is an indictment of imperialist fantasies, enormous suffering visited on others, and the “shredding” of America’s reputation in “the war on terror.”
Discerning Climate Change as Climate Injustice and Colonization of the Commons:
A Christian response
By George Zachariah
An alternative theological engagement with climate change begins with the discernment of the problem. Discernment involves the courage to critically evaluate the dominant diagnosis of the problem, and to re-problematize the problem from the perspectives of the victims of climate change. This discernment leads us to the critical task of introspection where we engage in a genuine soul search to understand why our faith communities are not motivated sufficiently to engage in eco-justice ministries. A constructive attempt to develop theological and biblical insights in the context of climate injustice begins from here. Exposing the “ideological benefits” the dominant reap from the mainstream discourses on climate change Jione Havea observes that “In fifty years time, if the projection is correct, many small island nation states will disappear under the rising sea level.
A journey into spiritual experience and trauma may seem disorienting, like entering an ancient labyrinth. We push ahead into the twists and turns, concentrating so much on where we are going that we don’t notice the walls we are passing or the marks left on them by the generations who traveled before us. Even if we did stop, we might not be able to read and understand the markings. They may seem like remnants of a lost language, or one that we remember only through faint impressions. Perhaps many of the references in the main story of “A Journey of Passion” are familiar to you; others might sound remote, mixed with childhood associations or relatively meaningless to our modern lives.
We were gathered in front of our church for the Palm Sunday celebration, dressed in our best clothing, full of Sunday morning cheer, waiting for the priest to arrive and begin the service. It would begin outdoors, as it does at Roman Catholic churches, and many other Christian churches, around the world. I went to one of the tables where I could pick up a palm frond to wave aloft during the procession into the church. It was the beginning of the most sacred portion of the year, the climax of the Christian story.
Some remember Martin Luther as an inspiring resistance theologian. Others see him in a negative light due to his indefensible stance against the peasants in their revolt in the 1520s, which he entitled, “Against the Robbing and Murdering Hordes of Peasants,” and particularly due to the anti-Semitic rantings he published in his declining years. While not seeking to apologize for these unconscionable writings, I am nevertheless interested in discussing some of his insights that may resonate for progressive people of faith.
“Life in Just Peace,” the joint statement on liberation theology reprinted in full within Ulrich Duchrow’s article “A European Revival of Liberation Theology” (Tikkun, Winter 2011), is quite commendable but, like other declarations made by religious leaders, it runs the risk of remaining “on high” instead of fueling the struggles of ordinary people. In the interest of broadening this discussion in Tikkun I’d like to offer a response.
A report on the child abuse scandal in the U.S. Catholic Church — released in mid-May and reported in the Guardian — “concluded that the permissive society of the 1960s was to blame for the rise in sexual offences by priests.” Why are conservatives still so focused on the 1960s? Why are they so deeply interested in invalidating the experiences of that epoch? Why do they hold on so deeply to the cultural struggles that emerged in that period?