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"In Gorgeous Display," by Nigerian poet Ugochukwu Damian Okpara, is a volume dedicated to the memory of those lost to anti-queer violence in Nigeria and elsewhere. In this first full-length collection of his work, Okpara examines queer male identity, effeminacy, and exile, offering meditations on desire and sanctuary, freedom and estrangement. Forty-three poems pierce familial relationships, safety, fear, and anxiety portrayed through the outward sign of hand tremors, queer lynching, survival, hope, the emptiness of exile, and reclamation of the self. Embracing the ephemeral and spiritual nature of physical beauty, Okpara also reveals the scars of queer displacement, illuminating the ways that leaving home is never quite the utopia one hopes for and how often the ache of abandonment can haunt a life lived in the present.
This volume considers two authors who represent different but complementary responses to social injustice and human degradation. The writings of Walter Rauschenbusch and Dorothy Day respond to an American situation that arose out of the Industrial Revolution and reflect especially-but not exclusively-urban life on the East Coast of the United States during the late nineteenth and first half of the twentieth centuries. Although these two authors differ greatly, they both reacted to the extreme social inequality and strife that occurred between 1890 and the beginning of World War II. They shared a total commitment to the cause of social justice, their Christian faith, and an active engagement in the quest for a just social order. But the different ways they reacted to the situation generated different spiritualities. Rauschenbusch was a pastor, writer, historian, and seminary professor. Day was a journalist who became an organizer. The strategic differences between them, however, grew out of a common sustained reaction against the massive deprivation that surrounded them. There is no spiritual rivalry here. They complement each other and reinforce the Christian humanitarian motivation that drives them. Their work brings the social dimension of Christian spirituality to the surface in a way that had not been emphasized in the same focused way before them. They are part of an awakening to the degree to which the social order lies in the hands of the people who support it. Both Rauschenbusch and Day are examples of an explicit recognition of the social dimension of Christian spirituality and a radical acting-out of that response in two distinctly different ways.
Two developments that occurred over the course of the nineteenth century had a strong impact on Christian theology. The first was a deepening of the implications of historical consciousness, and the second was the impact of science on Christian self-understanding. Marx's sociology of knowledge symbolizes the first; Darwin's analysis of evolution symbolizes the second. These intellectual developments gave rise to various forms of process philosophy and theology. Within this context, a dialogue between Christian theology and evolution has yielded dramatically new convictions and practices in Christian spirituality, especially relative to ecology. For more than three decades Catherine Keller has been reflecting on the intellectual and practical effects that an internalization of the dynamic character of reality should have upon the practice of Christian life. Her text illustrates the basic framework of dynamic becoming that science demands, whether or not one is formally a process thinker. Pierre Teilhard de Chardin was an earlier figure who was more zeroed in on the phenomenon of evolution, which he encountered in a distinct way as a Christian scientist trained in geology and paleontology, as distinct from biology or genetics. Evolution explicitly informs his spirituality. These two different Christian writers, the one representing the imaginative framework of being as process and becoming, the other focused on how evolution affects intentional spiritual life, open new perspectives on the spiritual character of people's active lives of work and creativity in the world that science presents to us.
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