We sit on makeshift stools in the shade of a large yuyuga tree beside the workhouse, a typical farm structure with bamboo and mud walls and a tin roof. A few steps away in the stables, calves wait for their feeding. On the slope below, several dozen goats graze on the hillside.
For 49 years, presidents, members of Congress and thousands of invited guests have met annually in Washington, D.C., over orange juice and muffins to petition God to rain bipartisan blessings down on the United States and its incumbant-elect.
In the Jubilee vision of Leviticus 25, the dispossessed and disenfranchised are allowed to return to their ancestral homes every 50 years. More than 50 years have passed since the Palestinian Nakba, or catastrophe of 1948, in which 700,000 Palestinians became refugees and hundreds of Palestinian villages were destroyed by Israeli troops.
With a new generation of theologians reevaluating the theology of Karl Barth, some are suggesting that this pivotal figure of the 20th century may enjoy his greatest influence in the 21st. Doubtless many readers will recoil at such a prospect, but that may be because their own assumptions about Barth do not correspond to the vitality of Barth’s own work.