God will recruit as necessary from the human cast in order to reorder human history.

The Gospel is a very dangerous idea. We have to see how much of that dangerous idea we can perform in our own lives. There is nothing innocuous or safe about the Gospel. Jesus did not get crucified because he was a nice man.

While the Passover narrative [in Exodus] energizes Israel's imagination toward justice, Israel's hard work of implementation of that imaginative scenario was done at Mt. Sinai. . . . Moses' difficult work at Sinai is to transform the narrative vision of the Exodus into a sustainable social practice that has institutional staying-power, credibility, and authority.

The world for which you have been so carefully prepared is being taken away from you, by the grace of God.

Those who sign on and depart the system of anxious scarcity become the historymakers in the neighborhood.

The Eucharist has been preempted and redefined in dualistic thinking that leaves the status quo of the world untouched, so congregations can take the meal without raising questions of violence; the outcome is a "colonized imagination" that is drained of dangerous hope.

On the other hand, hope is subversive, for it limits the grandiose pretension of the present, daring to announce that the present to which we have all made commitments is now called into question.