Rooted in Jesus Christ Quotes

“Reading the hymn of Philippians in a baptismal key and, reciprocally, understanding baptism as participation in the descending movement of Jesus Christ (kenosis) turn out to have extremely important consequences: if such interpretations have validity, then the church is by essence and by definition constituted as a kenotic body. The socio-political implications of this affirmation are only too evident in a society structured according to the totally opposed movements of dominion, power, oppression, social ascent,
meritocracy, violence, and injustice.”
― Daniel Izuzquiza, Rooted in Jesus Christ: Toward a Radical Ecclesiology

“In this sense, my proposal coincides with the posture of conservative Christians in that we affirm our specific identity. It coincides also with that of progressive Christians in its political commitment on behalf of the impoverished. I would like to urge the former to refrain from isolating themselves in their identity ghetto, and I urge the latter to avoid diluting themselves and letting themselves be swept away by currents that are culturally dominant and politically correct. Both sides need to go beyond the false conservative/progressive dichotomy, without falling into
the error of a centrist theology that leads to naive idealism, mediocre praxis, and, implicitly, a defense of the status quo and the interests of the powerful. Indeed, mine is a radical theology. It does not water down the Christian position or renounce anything positive in that position. I affirm both extremes at the same time. I invite the one side to take seriously the church, the body of Christ, our most authentic root. I invite the other side to opt with radicality for the poor and to struggle for justice. My proposal may perhaps sound excessively radical to those who (consciously or unconsciously) maintain alliances with the powerful, and excessively Catholic to those whose affection for the church has been seriously eroded. However, we will be faithful to the tradition we have inherited and to the challenges of our world only if we live firmly rooted in Jesus Christ, giving fleshly substance to a radical alternative to the dominant world system.”
― Daniel Izuzquiza, Rooted in Jesus Christ: Toward a Radical Ecclesiology

“In this sense, we should take note of the contradiction that exists in certain types of conservative discourse, which employs a rhetoric of defense of Christian family values, but does not realize that such values are in fact values of liberal capitalism and the nineteenth-century bourgeoisie. Jesus of Nazareth never defended the modern nuclear family - among other reasons, because he had no experience of it. Neither, however, did Jesus accept the traditional model of the extended family that was prevalent in his time. Rather, with great liberty, he lived out and proposed brand-new forms of family relations: "Here are my mother and my brothers! For whoever does the will of my Father in heaven is my brother, and sister, and mother" (Matt. 12:49-50). For Christians, family is not an absolute value, but is clearly subordinated to the kingdom of God; this is in clear contrast to the dominant cultural system.42 The church, which is Christ's body and God's family, is precisely the social space that incarnates this new reality. The sacrament of matrimony is for that reason an indispensable ecclesial practice that strengthens the body of Christ and subverts the established order.”
― Daniel Izuzquiza, Rooted in Jesus Christ: Toward a Radical Ecclesiology

“I am convinced that we Christians do have an alternative. It is a radical political alternative, not in the narrow sense of the term politics (limited to political parties, elections, lobbying, policy making, and so on) but in the broad sense of polis, the city, the public space, the common good. This political concern of the ekklesia, the church of the poor, necessarily will lead to the struggle for justice. The current phase of global capitalism only adds urgency to the call for a radical alternative. At the same time, we must remember that politics is also related with the word polemos, conflict, battle, struggle. In the midst of conflicts, violence, and war, Christians must embody a much needed nonviolent alternative. When the ideologues of the empire are renovating a "theological coverage" of their interests, a theopolitical alternative must be fleshed out. In the face of global capitalism and imperial wars, we need a radical alternative of peace and justice, based on the poor and on revolutionary nonviolence. We need to be the church that embodies such an alternative.”
― Daniel Izuzquiza, Rooted in Jesus Christ: Toward a Radical Ecclesiology

“am convinced that we Christians do have an alternative. It is a radical political alternative, not in the narrow sense of the term politics (limited to political parties, elections, lobbying, policy making, and so on) but in the broad sense of polis, the city, the public space, the common good. This political concern of the ekklesia, the church of the poor, necessarily will lead to the struggle for justice. The current phase of global capitalism only adds urgency to the call for a radical alternative. At the same time, we must remember that politics is also related with the word polemos, conflict, battle, struggle. In the midst of conflicts, violence, and war, Christians must embody a much needed nonviolent alternative. When the ideologues of the empire are renovating a "theological coverage" of their interests, a theopolitical alternative must be fleshed out. In the face of global capitalism and imperial wars, we need a radical alternative of peace and justice, based on the poor and on revolutionary nonviolence. We need to be the church that embodies such an alternative.”
― Daniel Izuzquiza, Rooted in Jesus Christ: Toward a Radical Ecclesiology