The outgoing attorney general did more to enact the president’s priorities than any other member of the Cabinet, but that didn’t save him from White House hostility.
The paradox of Jeff Sessions’s tenure as attorney general is that no member of the Trump administration was so beleaguered and disparaged by President Trump, but no member got as much done.Even as he endured persistent verbal abuse from the president, Sessions steamed forward on a range of conservative social-policy priorities, aggressively reorienting the Justice Department’s stances on immigration, civil rights, and criminal justice, among other issues. In an administration plagued by incompetent and ineffective figures, Sessions was a paragon of efficacy—a distinction that horrified his many opponents, but did nothing to win Trump’s trust or affection.
- When it came time for Trump to pull the plug on the Deferred Action for Childhood Arrivals program, as he had promised he would during the 2016 campaign, the president got cold feet, but Sessions was happy to be the public face of the withdrawal. It was Sessions who
- tried to follow through (unsuccessfully) on Trump’s threat to cut off funding to sanctuary cities. It was Sessions who issued new guidance to immigration judges. And, most prominent, it was Sessions who
- went to the border to announce the Trump administration’s decision to separate migrant children from their parents.
Sessions openly said the plan to split families up was intended to deter migrants, even as other administration officials said otherwise. The policy was met with widespread and appropriate horror, and Trump eventually pulled back—but he had backed the plan before that, and Sessions had followed through... But these weren’t just Sessions’s pet issues. They were Trump’s as well. Hardline immigration policies, giving police free rein, fighting phantom voter fraud—these were all signature Trump projects. Sessions had been the first U.S. senator to endorse Trump, and Trump took from him a range of policy concepts—especially on immigration—as well as a top adviser, Stephen Miller. But Sessions’s stewardship of those projects didn’t return him to favor with Trump, who, according to Bob Woodward’s book Fear, called Sessions “mentally retarded” and a “dumb Southerner.”.. When McGahn’s departure was announced in August, I wrote that he’d been the most effective person in the West Wing, through his stewardship of judicial appointments. But Trump disliked and distrusted McGahn, and seemed eager to have him gone... Of course, the same issue poisoned both Sessions’s and McGahn’s relationships with Trump: the Russia investigation, and especially Special Counsel Robert Mueller’s takeover of it... Trump was angry that neither man had protected him. He raged at Sessions’s lack of “loyalty” and complained that Attorney General Eric Holder had “totally protected” Barack Obama. (What he meant by that is unclear.) He twice instructed McGahn to fire Mueller, and McGahn twice refused, once threatening to resign... Attorney General Matthew Whitaker assumes control of Mueller’s probe. Whitaker was outspokenly critical of the special counsel’s inquiry before joining the administration, so Trump may now have a leader of the Justice Department who is more pliable on the Mueller front. But the president is unlikely to find an attorney general who will do as much to move his priorities forward as Sessions did—and the new attorney general will come into the job knowing that loyalty and efficacy aren’t enough to garner favor with Trump.
Much of what Jesus taught seems to have been followed closely during the first several hundred years after his death and resurrection. As long as Jesus’ followers were on the bottom and the edge of empire, as long as they shared the rejected and betrayed status of Jesus, they could grasp his teaching more readily. Values like nonparticipation in war, simple living, inclusivity, and love of enemies could be more easily understood when Christians were gathering secretly in the catacombs, when their faith was untouched by empire, rationalization, and compromise.
.. The last great formal persecution of Christians in the Roman Empire ended in 311 CE. In 313, Constantine (c. 272-337) legalized Christianity. It became the official religion of the Roman Empire in 380. After this structural change, Christianity increasingly accepted, and even defended, the dominant social order, especially concerning money and war. Morality became individualized and largely focused on sexuality. The church slowly lost its free and alternative vantage point. Texts written in the hundred years preceding 313 show it was unthinkable that a Christian would fight in the army, as the army was killing Christians. By the year 400, the entire army had become Christian, and they were now killing the “pagans.”
Before 313, the church was on the bottom of society, which is the privileged vantage point for understanding the liberating power of Gospel for both the individual and for society. Within the space of a few decades, the church moved from the bottom to the top, literally from the catacombs to the basilicas. The Roman basilicas were large buildings for court and other public assembly, and they became Christian worship spaces.
.. When the Christian church became the established religion of the empire, it started reading the Gospel from the position of maintaining power and social order instead of experiencing the profound power of powerlessness that Jesus revealed. In a sense, Christianity almost became a different religion!
The failing Roman Empire needed an emperor, and Jesus was used to fill the power gap. In effect, we Christians took Jesus out of the Trinity and made him into God on a throne. An imperial system needs law and order and clear belonging systems more than it wants mercy, meekness, or transformation. Much of Jesus’ teaching about simple living, nonviolence, inclusivity, and love of enemies became incomprehensible. Relationship—the shape of God as Trinity—was no longer as important. Christianity’s view of God changed: the Father became angry and distant, Jesus was reduced to an organizing principle, and for all practical and dynamic purposes, the Holy Spirit was forgotten.
Jesus’ most consistent social action was eating in new ways and with new people, encountering those who were oppressed or excluded from the system. A great number of Jesus’ healings and exorcisms take place while he’s entering or leaving a house for a meal. In the process he redefines power and the kingdom of God. Jesus shows us that spiritual power is primarily exercised outside the structure of temple and synagogue.
As Christianity developed, the Church moved from Jesus’ meal with open table fellowship to its continuance in the relatively safe ritual meal we call the Eucharist. Unfortunately, that ritual itself came to redefine social reality in a negative way, in terms of worthiness and unworthiness—the opposite of Jesus’ intention! Even if we deny that our intention is to define membership, it is clearly the practical message people hear today. It is strange and inconsistent that sins of marriage and sexuality seem to be the only ones that exclude people from the table when other sins like greed and hatefulness are more of a public scandal.
Notice how Jesus is accused by his contemporaries. By one side, he’s criticized for eating with tax collectors and sinners (Matthew 9:10-11, for example); by the other side, he’s judged for eating too much (Luke 7:34) or with the Pharisees and lawyers (Luke 7:36-50, 11: 37-54, 14:1). He ate with both sides. He ate with lepers (Mark 14:3), he received a woman with a bad reputation at a men’s dinner (Luke 7:36-37), and he even invited himself over to a “sinner’s” house (Luke 19:1-10). He didn’t please anybody, it seems, always breaking the rules and making a bigger table.
During Jesus’ time, religious law was being interpreted almost exclusively through the Book of Leviticus, particularly chapters 17-24, the Law of Holiness. Jesus critiques his own tradition. He refuses to interpret the Mosaic law in terms of inclusion/exclusion, the symbolic self-identification of Judaism as the righteous, pure, elite group. Jesus continually interprets the Law of Holiness in terms of the God whom he has met—and that God is always compassion and mercy.
Only by solidarity with other people’s suffering can comfortable people be converted. Otherwise we are disconnected from the cross—of the world, of others, of Jesus, and finally of our own necessary participation in the great mystery of dying and rising. People who are considered outsiders and at the bottom of society—the lame, poor, blind, prostitutes, tax collectors, “sinners”—are the ones who understand Jesus’ teaching. It’s the leaders and insiders (the priests, scribes, Pharisees, teachers of the law, and Roman officials) who crucify him.
.. Brian McLaren is not afraid to say directly that it is time for us to acknowledge Christianity’s past fraught with imperialism and colonialism:
About forty years before 1492, Pope Nicholas V issued an official document called Romanus Pontifex . . . which serves as the basis for what is commonly called the Doctrine of Discovery, the teaching that whatever Christians “discover,” they can take and use as they wish. . . . Christian global mission is defined as to “invade, search out, capture, vanquish, and subdue” non-Christians around the world, and to steal “all movable and immovable goods” and to “reduce their persons to perpetual slavery”—and not only them, but their descendants. And notice the stunning use of the word convert: “to convert them to his and their use and profit.” 
.. In addition to this doctrine, selective use and interpretation of the Bible was used to justify slavery for centuries. Scripture is still used by some today to exclude and judge LGBTQIA individuals, even though Jesus said very little about sexuality and a great deal about other things we conveniently ignore.
humans need concrete and particular experiences to learn the ways of love.  We don’t learn to love through abstract philosophy or theology. That’s why Jesus came to show God in human form, revealing a face we could recognize and relate to.
.. it must begin with somehow seeing the divine (ultimate value) in the other. If we really see someone in their fullness, we cannot help but treat them with kindness and compassion.
.. The problem is that the ego likes to assign lesser and greater value based on differences. Until all people everywhere are treated with dignity and respect, we must continue calling attention to imbalances of privilege and power. Arbitrary, artificial hierarchies and discrimination are based on a variety of differences: for example,
- skin color,
- physical or mental ability,
and so on.
.. “Intersectionality” is a rather new concept for most of us to help explain how these attributes overlap. You can be privileged in some areas and not in others. A poor white man has more opportunities for advancement than a poor black man.  A transgender woman of color has an even higher risk of being assaulted than a white heterosexual woman.  Someone without a disability has an easier time finding a job than an equally qualified candidate who has a disability.
.. “admitting one’s privilege can be very difficult,” especially for those who consider themselves tolerant and prefer to not use labels, “calling themselves color-blind, for instance.”
.. When we finally recognize our unearned benefits—at the expense of others—we may feel ashamed and that may lead us to make excuses for ourselves or overly identify with a less privileged aspect of our identity (for example as Jewish or female).
.. We must work to dismantle systems of oppression while at the same time honoring our differences and celebrating our oneness!
This takes a great deal of spiritual maturity. Unity, in fact, is the reconciliation of differences, not the denial of them.
Our differences must first be maintained—and then overcome by the power of love (exactly as in the three persons of the Trinity). We must distinguish and separate things before we can spiritually unite them, usually at cost to ourselves, especially if we are privileged (see Ephesians 2:14-16).
God is a mystery of relationship, and the truest relationship is love. Infinite Love preserves unique truths, protecting boundaries while simultaneously bridging them.
From the Aristotelian perspective, “human sexuality is defined as a biological capacity for the procreation of human life. It is a biological imperative, existing solely for one purpose, namely human reproduction.
.. O’Murchu continues:
The ensuing sexual morality considered all other forms of sexual expression to be contrary to nature and sinful in the eyes of God. And since procreation was the primary goal, any suggestion of pleasure or human fulfillment from sexual intimacy was considered an aberration.
From a Catholic perspective it is worthy of note that marriage was not elevated to the status of a sacrament till the Council of Trent in the 16th century.
.. During and after the Second Vatican Council (1962-1965), the Catholic Church seemed to realize the inadequacy of the Greek view of marriage—solely for procreation—and began to recognize another obvious element to the definition of marriage: intimacy and mutual support.
.. Conservatives are so afraid of false expression (and they are right), and liberals are so afraid of unhealthy repression (and they are right), that it is going to take us a while to discover our sexual center and balance.