Interview

Tran won’t settle for simply critiquing racial capitalism or popular anti-racist enterprises that steer clear of economics. Tran believes that Christian theology offers an alternative story to the economy of racial capitalism, an alternative that finds its locus in what he describes as the “divine economy.”

“Something I often heard was that ‘there’s not enough Black Catholics.’ [That] the numbers of Black Catholics are not big enough to justify doing a survey into this community. But that was in complete contradiction with what I was seeing when I was at these rallies and with people who were engaging with the Black Lives Matter movement.”

When I was living on the West Side of Chicago, friends and family would often say that they couldn’t comprehend why I would want to live in such a “dangerous” area. The exchange would usually go something like the following: “I can’t imagine why you’d want to live in Chicago, considering all the gun violence.” “Are you worried about me being shot by the police?” “Well, no. The criminals are the ones who are shooting people.” “The police shoot people too. And there’s a reason the ‘criminals’ are resorting to violence.”

I would then go on to explain the antecedents to Chicago’s gun violence: racial segregation and systemic disinvestment. Beginning in the 1950s and into the ’70s, white Chicagoans fled the South and West Sides because they couldn’t imagine being neighbors with Black people. Because of this, these areas became predominantly Black, and the city has refused to invest resources into these neighborhoods to reverse their poor conditions. The South and West Sides are still suffering from disinvestment today, and this disinvestment is a major contributor to gun violence.

As we officially enter the season of primaries, advertising campaigns, and debates, faith communities are as central to the election process as they ever have been. Even with the nationwide decline in religiosity and trust in institutions, religious leaders and congregations are central community builders for millions of people in the U.S.

While I was attending seminary, I came across a book outside of our assigned texts that would help transform my thinking on LGBTQ+ inclusion in the church. The name of the book was Our Lives Matter: A Womanist Queer Theology, and the author of the book was womanist theologian Pamela R. Lightsey.

Up to that point in my life, I had been taught that being a Christian while also proudly identifying as a member of the LGBTQ+ community was impossible. But Lightsey’s Our Lives Matter challenged those preconceived notions as she argued for full LGBTQ+ celebration within the universal church. I began to realize that my discrimination was not only hurting LGBTQ+ people, it was also hindering my ability to imagine a world in which all people could be free. The lesson I took away from that book was this: If we don’t have the capacity to imagine a world in which LGBTQ+ people are free to be fully themselves, then our imagination of liberation is truncated.

Growing up as a Christian in the U.S., I was told that Jesus came to die on the cross for our sins and establish the Christian religion. It’s embarrassing to admit, and stands as an example of the way in which casual antisemitism saturates Christianity, but it was not until my college years, after encountering Chagall, that I realized Jesus was distinctly Jewish and that Jews had been offering unique and refreshing ways to see Jesus throughout history.

Writer, art curator, and expert, Aaron Rosen is continuing that tradition, offering new ways to see Jesus from his context as a practicing Jew by inviting people to imagine Jesus as a visual thinker. Aptly titled What Would Jesus See, Rosen’s book encourages people of all backgrounds — Christian, Jewish, or no religion at all — to imagine “how Jesus saw, what he saw, and why this is important today.” The shift from “What would Jesus do?” to “What would Jesus see?” may seem like a way to deemphasize Jesus’ actions. But as Rosen writes: “For Jesus, seeing was doing. At the core of his short ministry was a recurring call to look at the world—and especially its most disadvantaged denizens—with new eyes.”

One of my favorite passages in the Bible is from in Isaiah 61:1: “The spirit of the Lord God is upon me, because the Lord has anointed me; he has sent me to bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives, and release to the prisoners.” Christians will be familiar with this passage as Jesus quotes it when he stands up to read in the synagogue during the early days of his ministry (Luke 4). It’s a passage that gives me some hope for Christianity, since the central character of our religion believed that even the worst-of-the-worst deserve forgiveness.

Ashon T. Crawley, author, artist, and professor of religious studies and African American and African studies at the University of Virginia, constructed a memorial for Black church choir directors who died during the U.S. HIV/AIDS crisis. The exhibit, “HOMEGOING,” told the story of the musicians who, as he puts it, “died within a kind of epistemological moment,” where to be a musician in the Black church was to be understood as gay, to be gay was to be understood as HIV-positive, and vice versa.

For Christians, AI poses its own set of questions: Is it bad to use AI to write a prayer or outline a sermon? Is AI able to provide counseling and spiritual direction for congregants seeking discernment and spiritual care? Can AI achieve personhood, and if so, what should our commitments to caring for them be? I found some guiding answers in Noreen L. Herzfeld’s book The Artifice of Intelligence: Divine and Human Relationship in a Robotic Age.