Sancta Colloquia Episode 402 ft. Lydia Wylie-Kellermann
I had the pleasure of talking a new friend in the revolution for a better world: Lydia Wylie-Kellermann (@lydiaiwk). We talk about her work at Geez Magazine, her upbringing and local activism in Detroit, MI, and her newest book project released into the world: The Sandbox Revolution. Lydia brings profound experience and insight to the normal discussion about what revolution is and what it looks like to live revolutionarily. She doesn’t confound her audience by over complicating things; rather, she takes very complicated things and makes them easy and hands them in digestible portions to everyone who has is eager for something more. Lydia brings home to us a deep desire for something more than what we have: a world where love and life and liberty are the trademark characteristics of all people and the creation itself. Using her own life, she shares her stories and invites us in to participate with her in this revolution for something more beautiful.
For a more detailed engagement with the text, please go see my review of The Sandbox Revolution over on Dr. W. Travis McMaken’s blog DET; click here for the post. It was an honor to be able to publish something over on DET, and I’m grateful to Dr. McMaken for the opportunity. If you aren’t following DET’s posts, you should. It’s one of the places I recommend visiting on the “Recommend Reading” page of this cite.
Excited? You should be. Listen here:
Lydia Wylie-Kellermann is a writer, editor, activist, and mother. She lives with her partner and two boys in the neighborhood where she grew up in southwest Detroit. She is the managing editor of Geez magazine, a quarterly, non-proﬁt, ad-free, print magazine at the intersection of art, activism, and faith.
Raising White Kids: Bringing Up Children in a Racially Unjust America by Jen Harvey
Revolutionary mothering: Love on the Front Lines, edited by Alexis Pauline Gumbs
Parenting Forward: How to Raise Children with Justice, Mercy, and Kindness by Cindy Wang Brandt
It Runs in the Family: On Being Raised by Radicals and Growing into Rebellious Motherhood by Frida Berrigan
Psalm 48:1-2 Great is the Lord, and highly to be praised; in the city of our God is his holy hill. Beautiful and lofty, the joy of all the earth, is the hill of Zion, the very center of the world and the city of the great King.
The Christian life isn’t easy. When I first became Christian, I was under the impression that the walk was going to be fun and light; I’d be that person whom everyone liked because I’d be so nice. So, as a new Christian, I read my bible daily, prayed, and journaled. I was clearly content and happy inside and out, which was the mark of being a true Christian. I was certainly happy in all things because my joy was in the Lord. Until I wasn’t content, until I couldn’t keep up joy and nice and easy. It took about two months before I realized that this was going to be harder than I thought. Happy fled in the face of internal conflict because I started to see the crisis of collision of myself, my faith, and the world. So, I hunkered down and read more, prayed more, journaled more, trying desperately to return to the pristine state of new-Christian where everything was easy and nice. I went to church as often as possible and took notes on every sermon. None of it worked. I’d try variations of this for years, even thinking that heading off to seminary was the thing: Maybe if I figure it out, I’ll get back my happy and easy.
While some would say that I was trying to earn my righteousness through works (I won’t deny that wasn’t there), I think there was something else more profound happening. As I walked with Christ, my glasses were not obtaining to a darker shade of rose. Rather they were going clear, the lenses correcting my vision. I saw things…things I hadn’t seen before. It turns out, the more I read, the more I prayed, the more I listened, the more my calcified heart gave way to flesh, the more my mind grew alert, unfettered by the shackles of chaos previously imprisoning it. I began to realize I couldn’t accept things as they were, couldn’t hold ideologies and opinions as I had, couldn’t affirm those who I once could. Because of Love’s love, I found myself in opposition to the status-quo and to those who upheld it. I couldn’t stomach making money for money, I couldn’t walk by people without homes and look the other way as if they didn’t exist, I couldn’t not see humanity in all people no matter what choices or deeds they’d made and done. 21 years out from conversion…Good Lord, the Christian life isn’t easy.
And then while the Sabbath was happening he began to teach in the synagogue and then many people listening were struck with panic/were shocked saying, “From where [did] this man [get] these things, both who [is] the one who gave wisdom to this man and power such as this being done by his hands?…” And they became indignant by him. And then Jesus was saying to them, “There is not a prophet without honor except in [the prophet’s] native place both among [the prophet’s] relatives and at [the prophet’s] home.
After doing rather profound acts of divine intervention (restoring a man trapped by demonic presence and isolated to the tombs and drawing Jairus’s daughter from the dead into new life), Jesus and his disciples return to Jesus’s home. With news of Jesus’s healings and deliverances trickling into Nazareth, Jesus’s return was of great interest to his former neighbors, indicated by the invite to teach in the synagogue. As Jesus is teaching the gathered crowd becomes panicked and shocked and eventually fall into indignation. The crowd responds to Jesus this way because Jesus’s teachings and actions, and also because of the panic infused confusion over the source of Jesus’s authority to do such as this.Who gave him—the carpenter heir, the kid who used to run around this town—the authority to do such things? To which Jesus responds: a prophet has no honor in the prophet’s hometown, among family, and at home. Jesus, Love’s love, is in opposition to those of his hometown.
As a result of their lacking faith in their opposition to him, Jesus is unable to perform as many miracles as in the other lake-side towns. As those who knew him when he was young box him in to a previous narrative, Jesus is prohibited from healing and delivering the people of his native place from sickness and ailments. He is being opposed and can only do so much. Mark concludes the section describing that Jesus was marveling and wondering because of their lack of faith. Mark pushes forward Jesus humanity: like the prophets of old, Jesus knows and feels the opposition of his people. No matter how much Jesus can accept things for what they are in wisdom and power, the hostility of those who saw him grow up—those whom he loved—hits him, and he is filled with astonishment. Love’s love is opposed by the beloved.
…and he began to send them two by two, and he was giving them authority [over] the unclean spirits…And then he was saying to them, “Wherever you enter into a home, you remain there until you leave from there. And if any place does not receive you and does not listen to you, depart from there, shake off the dust under your feet in witness against them.”
Mark 6: 7, 10-11
Jesus calls the twelve to him and then sends them out two by two. Before they go, Jesus gives them the authority to heal and deliver, the very authority that he himself has from God—the same authority called into question earlier. Mark designates the source of the disciples’ authority and power to do as Jesus did because the source of that power is not of themselves but from an other, the Christ, the son of God. Mark doesn’t specify for his audience where Jesus gets his authority because he’s already done so: “The beginning of the good news of Jesus Christ, the son of God” (1:1). So, with the power and authority that Jesus has, the twelve are sent out in six groups of two to do the very thing Jesus himself was doing back in Nazareth.
However, as it is for Jesus, so it will be for Jesus’s disciples (all of them, past, present, and future). A hostile response to the disciples presence in towns and at homes (even not theirs) is completely possible and most likely probable.  The reign of God is often in opposition to the kingdom of humanity; those who are called to herald the coming kingdom and presence of God among the people in Christ by the power of the Holy Spirit and who use words and deeds to bring forth such a reality will come into conflict with that which is normal and accepted and regular in society. Upheaval of divine proportions always brings with it a fracturing of the foundation of structures propping up the dominant group by the liberation of the oppressed.
The very message and deeds done by the disciples in the name of Christ by the power of God in those neighboring towns and villages was not one of beneficent well-being of comfort and all is well. Rather, the disciples through their authority to heal and deliver people from oppression bring the judgment of God to the town favoring those held captive, bringing them life and liberty and making known to those who are complicit with oppressing God’s judgment on such systems. So, yes, some would receive them and listen; some would not. When opposition came, they were to do as Jesus did among his own kin: walk on. Shake the dust from under your sandals and walk on. The judgment of God is on them as they oppose Love’s love. The disciples weren’t responsible for changing minds and hearts if those hearts and minds were in opposition to love; that transformation is God’s. They were charged to love the oppressed, even if that meant loving the oppressed in another town.
Martin Luther writes at the end of The Freedom of a Christian, “Therefore there is need of the prayer that the Lord may give us and make us theodidacti, that is, those taught by God…and himself, as he has promised, write his law in our hearts; otherwise there is no hope for us.” The Christian life isn’t easy, even if it starts that way. As we are taught by God, through God’s love being written on our hearts, our hearts hurt and break with pain, grief, sadness, and surprise because of opposition to love—hallmarks of those following Jesus out of the Jordan daring to see in new ways, speak in new words, and pulling forth new structures of the kingdom of God. In fact, it is hard for those who hear and see in new ways, who lean into Love’s love, to affirm old systems and conceptions of normal.
You the beloved, grafted into God by faith in Christ by the power of the Holy Spirit, are new creations; no longer of the old world but of the new that is the reign of God and life for you and for all people. You too, beloved, see and hear and feel things not in the old way but in the new: through the eyes and ears and heart of Christ that are now yours through faith. The Christian life isn’t easy, it is a burden and a blessing as we love with Love’s love. As we endure the same opposition Jesus himself endured, all we can do is walk on, loving radically as we have been radically loved.
 Translation mine unless otherwise noted. Intentionally substituted the pronouns of the sentence with the subject.
 R. T. France The Gospel of Mark: A Commentary on the Greek Text NIGTC Grand Rapids, MI: 2002. 241 “Reports of that mission, however, have continued to reach Nazareth, so that the return of the local prodigy (with his followers from the lakeside towns) is a natural focus of interest.”
 France Mark 242, “As in the synagogue in Capernaum (1:22, 27), the congregation are astonished by both Jesus’ words and his deeds. The σοφία which impresses them is presumably discerned from the teaching given at that time, but the δυναμεις must be those of which they have heard at second hand (cf. Lk. 4:23), unless the healing of the ολιγοι αρρωστοι mentioned in v. 5 preceded the synagogue teaching. The primary cause of the astonishment is not, the wisdom and miracles in themselves, but the question Πόθεν τούτῳ ταῦτα;…”
 France Mark 242-3, “But Mark never mentions Joseph, and the absence of a father in 3:31-35…suggests that a simpler explanation is the traditional view that by the time of Jesus’ ministry Joseph had died, and therefore featured nowhere in the story outside the infancy narratives of Matthew and Luke; in that case he was simply not a part of the tradition known to Mark. The absence of Joseph’s name [in v. 3], where members of the family are listed explicitly, supports this view. In that case Jesus, as the eldest son, would naturally have taken over the family business as ὁ τέκτων.” And, “In a small village the τέκτων would need to be versatile, able to deal both with agricultural and other implements and also with the construction and repair of buildings. As such he was a significant figure in the village economy, probably also undertaking skilled work in the surrounding area. In this context, then, there is nothing derogatory in the term. The point is rather in its familiarity; the τέκτων is (or rather was, until his fateful visit to John at the Jordan) a reassuring symbol of normality, not the sort of person from whom you expect σοφία and δυνάμεις.”
 France Mark 242, “To the people of Nazareth Jesus is the local boy, and they know no reason why he should have turned out to be any different from the rest of his family.”
 France Mark 244 “Both evangelists [Matthew and Mark] attribute Jesus’ ‘minimal’ miraculous activity to the ἀπιστία of the people of Nazareth, but Mark’s οὐκ ἐδύνατο is bolder, in suggesting that not even the ἐξουσία of Jesus is unlimited. Mark often highlights the importance of πίστις in healing and other miraculous contexts (2:5; 4:40; 5:34, 36; 9:23-24; 10:52; 11:22-24), so there is no surprise in seeing the opposite effect attributed to ἀπιστία, but the description of Jesus as unable to work miracles is christologically striking, and is not greatly alleviated by the mention of the ὀλίγοι ἄρρωστοι who were the exception to the rule.”
 France Mark 244, “The mention of Jesus’ surprise (only here in Mark; the verb is more normally associated with the crowds) further underlines the ‘human’ character of Mark’s portrait of Jesus. It also highlights the contrast between Jesus’ reception in Nazareth and the general popularity which he has come to enjoy in the lakeside towns.”
 France Mark 244, “In Mark, however, the saying is given in a fuller and more emphatic form, listing rejection not only in the πατρίς (as in most versions) and in his own οἰκία (as in Matthew), but also among his συγγενεῖς an addition which reflects the unhappy experience of 3:20-21,3b 35. The specific use of προφήτης (in all the Christian versions of the saying) need not necessarily be more than proverbial; the rejection of prophets by their own people is a common theme of the OT.”
 France Mark 248, “The ἐξοθσία τῶν πνευμάτων τῶν ἀκαθάρτων which was envisaged in 3:15 as part of the purpose of their being sent out, but which they have not hitherto had the opportunity to use, is now actually given (and will be effectively deployed, v. 13), even though 9:18,28-29 will remind us that there is no guarantee of ‘success.’ What has hitherto been a special mark of the ἐξουσία of Jesus 1:27; 3:11) is now to be shared with those who have been μετ’αὐτοῦ (3:14-15).”
 France Mark 246, “The possibility of a hostile reception has already been demonstrated in Nazareth (6:1-6) and is further envisaged in v. 11. There is a basic conflict of interests, even of ideologies, between the kingdom of God and the norms of human society- An ambassador of the kingdom of God is called not only to a mission of restoration and deliverance, but also to a conflict…”
 I’m not advocating for colonizing other cultures in the name of Christ; rather when the gospel enters different cultures it should liberate people who are oppressed in those cultures and not be a tool for oppression (something that has been done historically as a result of western missionaries and evangelists). The gospel, Christ as word and deed, is not in opposition to culture of any type, but is in opposition to captivity and oppression. Also, it must be stated that we are not to force people to accept a certain cultural interpretation of the gospel, as in converting people to a western conception of the gospel.
 France Mark 250, “Even though not included explicitly in Jesus’ charge in v. 7, proclamation (κηρύσσω) is an essential element in the disciples’ commission (3:14), just as it is in Jesus’ own ministry (1:14,38-39).”
 France Mark 250, “…the threefold ministry of preaching, exorcism, and healing which Jesus has already been exercising is now appropriately extended to the disciples.”
 France Mark 250, “In Middle Eastern society the expectation of hospitality for visiting teachers is no surprise; They ought to be able to take it for granted. A reasonably extended stay is apparently envisaged. What is surprising is the clear expectation that there will be some τόποι (not just single households but whole communities?) where they and their message are not welcome. Even at Nazareth Jesus and his disciples had at first been welcomed, even to the extent of an invitation to teach in the synagogue. But the ἀπιστἰα which followed there is likely to be repeated elsewhere, and in such a case the disciples must be prepared to do what Jesus did at Nazareth, to move on and focus their ministry in places where they will be welcome. (Cf. Lk. 9:51-55 for another example of Jesus’ acting by this principle himself.)”
 France Mark 250, “For ἐκτινάσσω τὸν χοῦν as a gesture of dissociation cf. Acts 13:51 (compare Acts 18:6). The gesture is more fully described in Lk. 10:10-11. The rabbis shook the dust off their feet when leaving Gentile territory, to avoid carrying its defilement with them. Such a gesture serves εἰς μαρτύριον αὐτοῖς, a phrase which could suggest that it is intended to lead them to a change of heart, but which generally carries the negative overtone of a ‘witness against’ (see above 1:44), a witness for the prosecution (this implication is explicit in Acts 18:6). A community ‘marked’ in this way as unrepentant (v. 12) will be liable to judgment (note how this gesture in Lk. 10:10-11 is followed immediately by pronouncement of condemnation on unrepentant towns, vv. 12-16).”
 Martin Luther The Freedom of a Christian vol 31 Luther’s Works Minneapolis, MN: Muhlenberg Press, 1957. 276-7.
Psalm 20:5-6 We will shout for joy at your victory and triumph in the Name of our God; may the Lord grant all your requests. Now I know that the Lord gives victory to his anointed; he will answer him out of his holy heaven, with the victorious strength of his right hand.
If I were to ask you what you do for a living, you’d use the verb “to be” to answer. At any social event, when asked what I do, I say, “I’m a priest.” (The responses to this statement are amusing!) The “am” in my statement is telling. I identify myself with my occupation in the world. “I’m a doctor.” “I’m a lawyer.” “I’m a teacher.” Etc. While, yes, people understand you are describing your occupation or vocation in the world, there’s also a lot of assuming and judging going on about who you are. If a doctor, then you must be smart. If a teacher, you’re kind. A lawyer…depends, who’s side are you on? A person’s activity in the world tells us who someone is; or we think it should. When we call someone a liar, it’s because they lie. A thief is one who steals. A murderer, one who kills.
We assume we can pinpoint who and what someone is based on their activity and presence in the world. If you are smart you will act smart, not acting smart must mean the opposite: dumb. We then create a binary of actions resulting in good or bad, right or wrong. A good person does good things; a bad person does bad things. A good person does the right thing and a bad person does the wrong thing. And then we create a system by which we treat people according to our judgments about them based on their actions and presence in the world. Good people who do good things are good and deserve good treatment; bad people who do bad things are bad and deserve bad treatment. We determine the worth of a person based on their good actions or their bad actions—life is expendable when you’re bad (or have any history of bad) verses when you’re good. We assume we know who someone is as a person by what they do in the world and how they conform to our binaric paradigm of good and bad/right and wrong.
A question haunts me here. What about me? Am I good? If I define myself through my actions and my adherence to the cultural standards of good or bad, right or wrong, then I can determine I’m good or bad. If I do good and right, I am good and right. But what happens when I do bad and wrong? Am I now bad and wrong? Is there any hope for me even if all my actions conflict with what we determine is good and right?
According to Paul, there is.
2 Corinthians 5:14-17
For the love of Christ is holding us together, because we are convinced of this that one died on behalf of all people, therefore all people died. And he died on behalf of all, so that the ones who are alive live no longer for themselves but to/for the one who died and was raised on their behalf.
2 Corinthians 5:14-15
In our 2 Corinthians passage for today, Paul continues with the theme of bodies and perception that he began in 4:13-5:1. In chapter 5:6-8 Paul mentions that while we are at home here in this mortal body, we’re absent/exiled from the Lord. This isn’t dualistic thinking; but a distinction between that which can be perceived and that which cannot be perceived. Even though we are, right now, in Christ through faith by the power of the Holy Spirit, our hearts long to be in our eternal and glorified bodies like Christ and with Christ. For Paul, this desire motivates his actions. Paul works in his mortal body to please the Lord through his words and deeds in proclaiming Christ crucified and raised as the divine act of Love seeking the Beloved in the world. Yet, Paul—walking with Christ by faith—longs for the consummation of the union with Christ in a real and bodily way that will come with death when he shows up at the throne of Christ. At this throne, Paul explains, those of us who walked by faith in the body receive that which belongs to us and that which was lost, whether we did or endured good or bad—not status or destiny is determined, but a sober assessment of what we did as those who claimed Christ and walked in the law of Love of God and Neighbor.
In vv. 14-15, Paul proclaims that Christ’s love for the world and in our hearts sustains and holds us together on this journey in the world walking by faith in mortal bodies—this love is the animation of our work in word and deed in the world. Christ’s death on the cross exemplifies how much Christ loved all of humanity. Paul explains that Christ died for all, and in that Christ died for all, all have died. The words are simple, but the thought isn’t. In our feeble human judgment of who is good and who is bad, we determined Jesus was worthy of being crucified and Barabbas was to be set free. What Christ’s crucifixion indicates is that we are, flat out, poor judges of people based on externals. We had God in our midst—the very source of life—and we sentenced God to death releasing instead one of our own who was very much prone to breaking the law and taking life. In the crucifixion of Christ, we are exposed…exposed unto death. This is the real death of which Paul speaks: We are rent unto dust, the very dust from which we are taken. Our wrath at the good, our sin, put Christ on the cross and Christ suffers our sinful judgment; what we didn’t realize is that we died, too, by our own judgment in that event of exposure.
But God. But God in God’s vindication of good, of Christ, of God’s self, raises Jesus from the dead. And overhauls everything we did, have done, and will do. With Christ, God raises us, giving us life and not death. God’s love of reconciliation and restoration eclipses God’s retribution. We are given life, when our actions begged for a death sentence. Therefore, we live no longer for ourselves in selfish ambition but for “the one who died and was raised on behalf of all people.” And if we live for the one who died and was raised for all people, then we live for those whom Christ died and was raised.,  And this necessitates, according to Paul, a complete change resulting in refusal to categorically determine someone based on their presence and action in the world. We lost that right—if we ever had it—when we told Pontius Pilate to crucify God.
So then from now on we, we perceive no one according to the flesh. Even if we have known Christ according to the flesh, but now we no longer know/do so. Therefore, if anyone [is] in Christ, [there is] a new creation/creature; the old order is rendered void, behold! a new order has come into being.
2 Corinthians 5:16-17
With intentional emphasis, Paul exhorts us: Christians are categorically forbidden from determining someone’s value, worth, dignity, right to life, (etc.) based on their actions. Paul minces no words here as he climactically exclaims: Behold! A new order has come into being! If anything functions to be determinative of Christian praxis and existence in the world it’s that we don’t determine personhood and human dignity based on human activity and presence in the world. We participate in the divine activity of Love seeking the Beloved in our new ordering of our freedom for and toward others and not strictly for ourselves in selfish gain—this is the call of those who follow Jesus out of the Jordan. We dare to proclaim in the face of opposition that in all instances this one is human and worthy of life and dignity and honor…when they’re wrong or even when they’ve done something bad. We’re are the ones who reject categorical determination of someone based on their actions, and especially refuse prejudging people based on their differences from the dominant culture. Those who walk by faith in this mortal body, are ushered into a new order of things. We reject anything having to do with a hierarchy of human being based on anything but that which cannot be perceived. While there are consequences for actions, none of those consequences can equate to a loss of human dignity and worth and life.
This means we mustn’t have anything to do with prejudice of any type: skin color, gender, sex, sexuality, ability, and class. It means that Christians must let others tell them who they are and allow the complexity of human existence manifest rather than cut them off with assumptions and judgments because of what they look like, how they act, or how they are different than what the status-quo determines is good and right, as The Rev. Dr. Martin Luther King Jr explains. It means, no matter what, we stand—by the law of Love in our hearts—with those whom society deems unworthy and undignified, this is part of the new order we are reborn into in our encounter with God in the event of faith, as the Rev. Ada Maria Isasi-Diaz declares. It means that we—in our Christ born freedom and creative disobedience—reject any created order that is claimed to be the one and only way/life on earth, which categorically forces people to be against who they are in body, mind, and spirit to the point of destruction, refering to what Frau Prof. Dr. Dorothee Sölle teaches.And it means, with The Rev. Dr. Kelly Brown Douglas, that we participate with God in “bearing the memory of Christ in the world…[and] being the change that is God’s heaven.”
 Murray J. Harris The Second Epistle to the Corinthians: A Commentary on the Greek Text NIGTC Grand Rapids MI: Eerdmans, 2005. 395-6. Εκ/εν “Paul has in mind the physical body as the locus of human existence on earth, the frail and mortal σωμα ψυχικον. His thought here is neither dualistic…nor derogatory. He is affirming that to be living on earth in a physical body inevitably means distance—indeed exile—from the risen Lord, who lives in heaven in a spiritual body. To be εν Χριστω does not yet mean to be συν Χριστω…Unlike Christ, Paul had his residence on earth, not heaven, but he recognized that this true home, his ultimate residence, was προς τον κυριον (v. 8); in this sense he was an exile, absent form this home with the Lord…And if an exile, also a pilgrim…But as well as regarding his separation from Christ as ‘spatial,’ Paul may have viewed it as ‘somatic.’ It is not simply a case of Christ’s being ‘there’ and the Christians’ being ‘here’; until Christians have doffed their earthly bodies and donned their heavenly, they are separated from their Lord by the difference between tow modes of being, the σωμα ψυχικον and the σωμα πνευματικον.”
 Harris 2 Corinthians 405, “Whatever his lot, Paul was always …. Possessed of confidence in God as the fulfiller of his promises (v.6) and always…desirous of pleasing Christ (v.9).”
 Harris 2 Corinthians 398, “…to walk in faith…is to keep the eye focused on things not yet visible…and not to have the gaze fixed on things already present to sight…”
 Harris 2 Corinthians 397-8, “The separation, Paul answers, is relative not absolute: though absent from sight, the Lord is present to faith, yet it is not until he is present also to sight that Christian existence will reach its true goal of consummated fellowship with him. Residence in the earthly σκηνος implies not the absence or unreality of communion with Christ, but simply its imperfection during the course of the Christian’s earthly life.”
 I’m playing with the definition of κομιζω (the first principle part of κομισηται, an aorist middle subjunctive 3rd person singular verb) in v.10.
 Harris 2 Corinthians 408-9, “Since, then, the tribunal of Christ is concerned with the assessment of works, not the determination of destiny, it will be apparent that the Pauline concepts of justification on the basis of faith and recompense in accordance with works may be complementary. Not status but reward is determined…for justification as the acquisition of a right standing before God anticipates the verdict of the Last Judgment. But, already delivered from εργα νομου…’ by justifying faith, the Christian is presently committed to το εργον της πιστεως…’action stemming from faith,’ which will be assessed and rewarded at Christ’s tribunal.” And, “…for Paul this φανερωθηναι involved the appearance and examination before Christ’s tribunal of every Christian without exception for the purpose of receiving an exact and impartial recompense (including the receipt or deprivation of commendation) which would be based on deeds, both good an bad, performed through the earthly body. The fear inspired by this expectation … doubtless intensified Paul’s ambition that his life should meet with Christ’s approval both during life and at the βημα…”
 Harris 2 Corinthians 419, “No one doubts that believer’s love for Christ motivates their action, but here Paul is concentrating on an earlier stage of motivation, namely the love shown by Christ in dying for humankind.”
 Harris 2 Corinthians 422, “When Christ died, all died; what is more, his death involved their death….But if…παντες is universal in scope in vv. 14-15, this death maybe the death deservedly theirs becomes of sin, or an objective ‘ethical’ death that must be appropriate subjectively by individual faith, or a collective participation in the event of Christ’s death by which sin’s power was destroyed. It is certainly more appropriate to see this αποθανειν of the παντες as an actual ‘death’ than as a potential ‘death.’”
 Harris 2 Corinthians 422, “Replacing the slavery to self that is the hallmark of the unregenerate state should be an exclusive devotion to the crucified and resurrect Messiah. The intended result of the death of Christ was the Christians’ renunciation of self-seeking and self-pleasing and the pursuit of a Christ-centered life filled with action for the benefit of others, as was Christ’s life…”
 Harris 2 Corinthians 430, “A new attitude toward Jesus Christ prompts a new outlook on those for whom Christ died…When we come to share God’s view of Christ…we also gain his view of people in general.”
 Harris 2 Corinthians 434, “Christian conversion, that is, coming to be in Christ, produces dramatic change…: Life is not longer lived κατα σαρκα, but κατα πνευμα. Paul implies that a change of attitude toward Christ (v. 16b) brings about a change or attitude toward other people (v.1 6a) and a change of conduct from self-pleasing to Christ-pleasing (vv. 9, 15), from egocentricity to theocentricity.”
 Harris 2 Corinthians 429, “First, Paul is rejecting (in v. 16a) any assessment of human beings that is based on the human or worldly preoccupation with externals. It was now his custom to view people, not primarily in terms of nationality but in terms of spiritual status….Paul is repudiating (in v. 16c) as totally erroneous his sincere yet superficial preconversion estimate of Jesus as a misguided messianic pretender, a crucified heretic, whose followers must be extirpated, for he had come to recognize ethe Nazarene as the divinely appointed Messiah whose death under the divine curse…in fact brought life…”
 Harris 2 Corinthians 434, “When a person becomes a Christian, he or she experiences a total restructuring of life that alters its whole fabric—thinking, feeling, willing, and acting. Anyone who is ‘in Christ’ is ‘Under New Management’ and has ‘Altered Priorities Ahead,’ to use the working sometimes found in shop windows and …on roads. And the particle ιδου…functions like a such a sign, stimulating attention; but here it conveys also a sense of excitement and triumph.”
 Harris 2 Corinthians 427, “Paul is affirming that with the advent of the era of salvation in Christ, and ever since his own conversion to Christ, he has ceased making superficial, mechanical judgments about other people on the basis of outward appearances—such as national origin, social status, intellectual capability, physical attributes, or even charismatic endowment and pneumatic displays….”
 Martin Luther King Jr. “A Tough Mind and a Tender Heart” A Strength to Love “The toughminded person always examines the facts before he reaches conclusions; in short, he postjudges. The tenderminded person reaches a conclusion before he has examined the first fact; in short he prejudges and is prejudiced.”
 Ada Maria Isasi-Diaz Mujerista Theology Maryknoll, NY: Orbis, 1996. 88. “The paradigmatic shift ai am proposing calls for solidarity as the appropriate present-day expression of the gospel mandate that we love our neighbor. This commandment, which encapsulates the gospel message, is the goal of Christianity. I believe salvation depends on love of neighbor , and because love of neighbor today should be expressed through solidarity, solidarity can and should be considered the wine qua non of salvation. This means that we have to be very clear about who ‘our neighbor’ is. Our neighbor, according to Matthew 25, is the least of our sisters and brothers. Neighbors are the poor, the oppressed, for whom we must have a preferential option, This we cannot have apart from being in solidary with them.”
 Dorothee Sölle Creative Disobedience Trans. Lawrence W. Denef. Eugen, OR: Wipf & Stock, 1995. (Original: Phantasie und Gehorsam: Überlegungen zu einer künftigen chrstilichen Ethik Stuttgart: Kreuz Verlag, 1968). “In traditional usage one speaks rather descriptively of ‘fulfilling’ obedience. The picture is that of a container of form which must be filled. So too with obedience. A previously existing order is postulate that must be maintained, defended, or fulfilled. But Jesus did not conceive of the world according to a model of completed order, which person were merely required to maintain. The world he enters had not yet reached perfection. It was alterable, in fact, it awaited transformation. Schemes of order are in Jesus’ words utterly destroyed–great and small, scholar and child, riches and poverty, knowledge of the Law and ignorance. Jesus did everything in his power to relativize these orders and set free the person caught up in these schemes. This process of liberation is called ‘Gospel.’ Ought obedience then still be thought of as the Christian’s greatest glory?” And, “I detect that we need new words to describe the revolutionary nature of all relationships begun in Christ. At the very least it is problematic whether we can even continue to consider that which Jesus wanted under the term obedience.” pp. 27-28
 Kelly Brown Douglas Stand Your Ground: Black Bodies and the Justice of God Maryknoll, NY: Orbis, 2015. 224. And, “The church is compelled as bearer of the memory of Jesus to step into the space of the Trayvons and Jordans who don’t’ know whether to walk slow or walk fast in order to stay alive. To step into their space is what it means for the church to being the past, which is Jesus, into the presence crucifying realities of stand-your-ground culture. Moreover, it is only when one an enter int the space of crucified class, with sympathetic understanding, that one is able to realize what is required for he salvation of God, which is justice, to be made manifest in our world.” 201-2.