by Katherine Kelaidis
This is not an essay 1) advocating sex work or 2) denying the need for repentance. This is an essay asking us to reconsider how we treat sex workers.
If there is one thing that even the most theologically illiterate can accurately remember about the life of Christ, it is that he hung around with a questionable crowd: tax collectors, zealots (the ideological equivalent of fundamentalist terrorists in 1st-century Palestine), prostitutes. This was no small thing for a pious Jewish man in 1st-century Palestine. Pious Jewish men did not spend any social time with sinners. It was among the first things that roused the Pharisees suspicions: “Why does your Teacher eat with tax collectors and sinners?” Jesus answered them that “it is not the healthy who need a physician.” God does not come to the holy when they are ready, as most supposed in the ancient world. He comes to those who need Him wherever they are, in whatever state. It was a radical, revolutionary idea then and it still is now. Continue Reading…
by George Demacopoulos
It would be difficult to overstate the significance of the Byzantine emperor Justinian for both Christian and political history because, more than any previous Christian ruler, he integrated Christian precepts into imperial legislation. Whether one looks favorably upon the Byzantine model of Church/State “symphonia” or prefers a Jeffersonian separation of Church and State, every modern formulation of Christianity in politics is, in one way or another, a response to Justinian’s legacy. Even the current debate on gun control was anticipated by a Justinianic law preventing citizens from owning weapons.
Justinian’s Novella 85 strictly forbade the sale of weapons to citizens. Only small knives and domestic axes were exempted from the regulation. The ancient Romans had previously forbidden the possession of weapons by citizens within urban areas, but the preface to Novella 85 highlights an explicitly Christian orientation in the formulation of the new and more comprehensive law. Continue Reading…
by Dylan Pahman | ελληνικά | ру́сский
On September 1, Pope Francis and Ecumenical Patriarch Bartholomew issued a joint statement in commemoration of the ecclesiastical Day of Prayer for the Care of Creation. As has become typical, this statement expressed concern for the well-being of the poorest of the poor while simultaneously overlooking the primary means by which their poverty has been and is being alleviated: development through industrialization and liberalization.
The hierarchs warn, “The human environment and the natural environment are deteriorating together, and this deterioration of the planet weighs upon the most vulnerable of its people. The impact of climate change affects, first and foremost, those who live in poverty in every corner of the globe.” Indeed, if trends continue, many project that climate change could increase the spread of disease, famine, water contamination, and so on in the developing world, which is currently most vulnerable to such dangers.
But there are serious problems with this point of view. Continue Reading…
by Kevin Beck | ελληνικά | ру́сский
For the better part of a decade, I lived in Mansfield, Ohio. As a rust belt city, Mansfield had to reinvent its economy following its deindustrialization. The town of old factories pinned its hopes of revitalization on tourism.
The crown jewel of Mansfield’s tourist economy is the old Ohio State Reformatory. The Reformatory housed prisoners from 1896-1990. Known for its haunting architecture and the violence suffered by the inmates, today the Reformatory hosts tours, welcomes ghost hunting expeditions, and serves as a set for films like The Shawshank Redemption. When the Reformatory closed, the new Richland Correctional Institution opened less than three miles away. The RCI housed Ohio’s male death row inmates until 2005. Living near facilities associated with the violence of killing led me to reflect on capital punishment in practice and in scripture, especially the execution of John the Baptist.
The facts of John’s case are familiar. John was arrested for criticizing the adulterous relationship of Tetrarch Herod Antipas and his sister-in-law Herodias. The Gospel according to Matthew says that Antipas had imprisoned John and wanted to kill him. Antipas, however, feared public opinion. This alone indicates the arbitrary nature of capital punishment. His fear of the crowds prevented him from taking John’s life. If Antipas had been bolder or if John had not been so popular, the tetrarch might have summarily executed the Baptist without a second thought. Instead, he jailed the Baptist. While John languished in the dungeon, Antipas threw a party. Continue Reading…