on the judgment seat passing judgment on the crimes of others. The poor, on the other hand, are often mobile or rootless: the sick coming from the four corners of the compass seeking healing; the crowds desperate to hear Jesus, roaming lost and hungry; the leper crouched outside the door of Dives.”
3. Cf. Hagan, “Faith for the Journey,” 5: “poor and working-class Latin Americans share a long historical tradition of turning to religion for solace and guidance in times of personal crisis, such as illness or job loss. . . . The hundreds of thousands of daily petitions that pilgrims leave at shrines and churches throughout Latin America testify to people’s reliance on their church, its saints, and holy images when faced with personal problems or formidable challenges.”
4. Ruiz Marrujo, “Gender of Risk,” 226, 235: There are “growing numbers of women leaving their homes without documents. Estimates for the northern border [of Mexico] show that women now make up 20 percent of the migratory flows across that border, while data from the southern border reveal even higher rates. . . . [This is] reflected worldwide, where female migrants make up almost 50 percent of the planet’s migratory flows.”
5. Oxford English Dictionary, s.v. “belief, n.”: “The word shows considerable semantic overlap with the later French loan faith n. Especially in theological use, a distinction is frequently made between the two words, belief referring either to the intellectual assent to certain propositions or dogmas, or to the acceptance of the existence of God or another god, faith involving personal trust and commitment. This lexical distinction is absent from the cognate Germanic languages; in German, for example, Glaube covers the senses of both belief and faith.”
6. As opposed to “objective,” of course!
7. See Plato, Republic, 506–11; Wittgenstein, Philosophical Investigations, 127, 127e [427]; and Hume, Enquiry Concerning Human Understanding, 27–31 [V].
8. Cf. Derrida, Dissemination, 56–59, 103–5, 126–30, 168–71.
9. See Groody, Border of Death, Valley of Life, 19 and passim.
10. Cf. Berry, “Watch with Me,” 77–123.
11. Hagan, “Faith for the Journey,” 7–8: “Among the sub sample of 202 departing undocumented migrants, more than three-quarters (78 percent) turned to God to help them with the decision to migrate. Moreover, four out of five members of the sample—women and men, Protestants and Catholics, Central Americans and Mexicans alike—prayed to God, a saint, a religious icon, or sought counsel from trusted local clergy within several days prior to embarking on their journey.”
12. Cf. Gen 2:7, 18:27; John 8:6–8. Levinas, “God and Philosophy,” 71: “Responsibility for the neighbor is precisely what goes beyond legality and obliges beyond the contract. It comes to me prior to my freedom, from a nonpresent, from an immemorial. Between me and the other there gapes a difference which no unity of transcendental apperception could recover.”
13. American Heritage Dictionary of Indo-European Roots, 2nd ed., 67: “petition” from the root “pet-, To rush, fly.”
14. See Wolff, Anthropology of the Old Testament, 10–25. Cf. Gen 2:7, Ps 104:1, John 3:8.
15. See Lessing, “On the Proof of the Spirit and of Power,” 52–55; Kierkegaard [Climacus], Concluding Unscientific Postscript, 93–100. Climacus, with some humor, of course, cites Mendelssohn’s response to Lessing: “To doubt whether there is not something that not only surpasses all concepts but also lies completely beyond the concept, that I call a leap beyond oneself” (105).
16. Bolaño, Amulet, 86.
17. Phan, “Migration in the Patristic Era,” 58: “The theology of migration as proposed by the Letter of Diognetus, centers . . . on the theology of the migrant’s life as imitatio Christi. . . . As a migrant, Jesus was a ‘marginal Jew,’ to use the title of John Meier’s multivolume work on the historical Jesus. His migration carried him over all kinds of borders, both geographical and conventional. . . . Because his multiple border-crossings were a threat to those who occupied the economic, political, and religious centers of power, he was hung upon the cross, between heaven and earth, between the two cosmic borders, a migrant until the end.”
18. Cf. Song, Jesus, the Crucified People, 228–29.
19. See 2 Cor 5:17; cf. Isaiah 60 and Revelation 21.
20. Cf. Phil 2:5.
21. Cf. Phil 3:8–15.
22. Bevans, “Mission among Migrants, Mission of Migrants,” 100: “‘The church’s finest hours are always at the borderlands of nations and empires, not at their centers.’ The body of Christ is the ‘Border Christ,’ always on the move, never at home in one place, willing to go where needed, wearing the simplest of clothes, carrying no more than needed—but because of this able to enter into every situation.”
23. Merle Travis, “Sixteen Tons.”
24. Agamben, Time that Remains, 1: “First and foremost, this seminar proposes to restore Paul’s Letters to the status of the fundamental messianic text for the Western tradition.”
25. Cf. Milbank, Word Made Strange, 152–53, 160, 165.
26. Cf. Gen 3:4–10 and Phil 2:5–11.
27. Cf. Phil 3:8.
28. Cf. Matt 26:36.
29. See Ruiz Marrujo, “Gender of Risk,” 229, 231–36.
30. Cf. Kierkegaard [Anti-Climacus], Sickness Unto Death, 43–44; Kierkegaard [Climacus], Concluding Unscientific Postscript, 122–25; and Blanchot, Writing of the Disaster, 2.
31. Cf. Tracy, Plurality and
