The Gospel in Solentiname

Cardenal, Ernesto

doi:10.14452/mr-036-03-1984-07_12

Cited by 27 publications

(58 citation statements)

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“…It's easier to be just religious … and be praying to God in the temple." 12 In the polarized context of the US today, especially (but not exclusively) with regard to politics, the challenge of this parable is more than just an imperative to help those in need. Its challenge is to love God through loving those who are hardest for us to love.…”

Section: Love Of God Love Of Neighbor and Love Of The Enemy (Luke 1mentioning

confidence: 99%

Good sinners and exemplary heretics: The sociopolitical implications of love and acceptance in the Gospel of Luke

Miller

2015

Review & Expositor

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This article pairs discussion of the polarization of contemporary American politics with an exploration of the Gospel of Luke's call to radical hospitality across and in spite of earthly societal divisions. Amanda C. Miller argues that the Lukan Jesus demonstrates a way of living in the world that extends acceptance to all people regardless of ethnic, socioeconomic, political, or religious labels, and focuses instead on their actions toward God and other human beings. The narrative of the Third Gospel strongly alls for love, justice, and hospitality to be enacted, embodied, and demonstrated in how one treats other people. Miller begins with an overview of the extreme polarization of political views in the 21st-century United States, and a brief look at Jesus' ethic of acceptance and the conflict such actions will inevitably provoke (e.g., in the call of Levi the tax collector in 5:27-32 and Jesus' Nazareth proclamation and subsequent rejection in 4:16-30). She then examines in some detail two stories in Luke that show active, engaged relationship between people who, for various societal reasons, would not normally like each other, much less help one another. The parable of the Good Samaritan (10:25-37) demonstrates this boundary-crossing hospitality in the conversation between Jesus and the Torah scholar, and the interaction in the parable between the Samaritan and the wounded man. Likewise, the story of Zacchaeus (19:1-10) shows how a simple invitation to eat together offered by Jesus to a wealthy tax collector transforms Zacchaeus so dramatically that he, in turn, extends radical generosity to those whom he used to oppress and defraud. These two stories demonstrate the power of active acceptance and relationship between those who differ, over and against the dehumanizing labels humans use to divide themselves from one another.

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Section: Love Of God Love Of Neighbor and Love Of The Enemy (Luke 1mentioning

confidence: 99%

Good sinners and exemplary heretics: The sociopolitical implications of love and acceptance in the Gospel of Luke

Miller

2015

Review & Expositor

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“…In this venture, I have been inspired by the peasants in Solentiname. 18 So far, the interpretation of the parable of the sower has followed well-worn paths and arrived at some predictable conclusions; but at this point in the article, we are going to take "the road less travelled by," and, hopefully, that will make all the difference (with apologies to Robert Frost). We have spent a good deal of time talking about the parable.…”

Section: Eavesdropping On a Peasant Villagementioning

confidence: 99%

“…The campesinos in Solentiname believe that Jesus is "using our language," the language of the hidden transcript of the reign of God. 20 As such, it becomes part of the struggle to appropriate symbols (a bountiful harvest), identify causes, and assess blame (birds, thorns and rocks are more than they seem). As William put it, "so this business of talking about the kingdom by means of parables is also a strategy."…”

Section: Sowing Discord Through Hidden Transcriptsmentioning

confidence: 99%

Sowing Discord: The Parable of the Sower (Mark 4:1–9)

Herzog¹

2012

Review & Expositor

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This experiment in biblical interpretation works with the parable of the sower (Mark 4:1-9) as a parable from the historical Jesus spoken in a village setting in Galilee. This study explores the character of the parable as an example of Jesus' oral communication. As its oral nature comes to the fore so does the potential for the parable to reveal a "hidden transcript" of village resistance to Roman and Herodian rule. This theme of resistance is pursued by creating an imaginary conversation among peasants in a village in Galilee on the model of the discussion of Gospel texts by the peasants in Solentiname. This conversation will break open the parable in a manner much different from the earlier discussion of the parable and the questions it raises. The experiment in interpreting the parable in these different ways raises questions about the role between critical and creative approaches to biblical texts.

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“…For example, Tucson sanctuary workers deliberately assisted refugees who were fleeing the guerrillas as well as those who were fleeing the Salvadoran government (Coutin 1983b;Smith 1996). Nonetheless, the movement's decision to aid refugees from Central America, rather than other marginalized groups, was not fortuitous. liberation theology (Berryman 1984;Cardenal 1976;Gutierrez 1973;Leroux 1982), and the Catholic church's preferential option for the poor (O'Brien and Shannon 1992)-that encouraged adherents to counter "injustice" and that thus aligned practitioners with the oppressed. These traditions based rights not on individuals' citizenship (Christiansen 1996), but rather on their humanity.…”

Section: The Oppressedmentioning

confidence: 99%

The Oppressed, the Suspect, and the Citizen: Subjectivity in Competing Accounts of Political Violence

Coutin¹

2001

Law soc. inq.

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By juxtaposing religious, legal, and victims'accounts of political violence, this essay identifies and critiques assumptions about agency, the individual, and the state that derive from liberal theory and that underlie U.S. asylum law. In the United States, asylum is available to aliens whose gooernments fail to protect them from persecution on the basis of their race, religion, political opinion, nationality, or social group membership. Salvadoran and Guatemalan immigrants have challenged this definition of persecution with their two-decade-long struggle for asylum in the United States. During the 1980s, U.S. religious advocates and solidarity workers took legal action on behalf of what they characterized as victims of oppression in Central America. The asylum claims narrated by the beneficiaries of these legal efforts suggest that repessiwe pactices rendered entire populations politically suspect. To prevail in immigration court, however, victims had to prove that they were individually targeted because of being somehow “different” from the population at large. In other words, to obtain asylum, persecution victims had to explain how and why their actions had placed them at risk, even though persecution obscured the reasons that particular individuals were targeted and thus rendered all politically suspect.

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The Gospel in Solentiname

Cited by 27 publications

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Good sinners and exemplary heretics: The sociopolitical implications of love and acceptance in the Gospel of Luke

Good sinners and exemplary heretics: The sociopolitical implications of love and acceptance in the Gospel of Luke

Sowing Discord: The Parable of the Sower (Mark 4:1–9)

The Oppressed, the Suspect, and the Citizen: Subjectivity in Competing Accounts of Political Violence

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