outlets, an article about the ways in which Christians and secular radicals collaborate, on a variety o\ue001 issues, prob- ably doesn\u2019t need to take up space in a publication read

interesting perhaps is the exploration o\ue001 why these areas o\ue001 tactical agreement are possible a\ue001ter all, which is really an enquiry into what the movement \ue001ounded by Jesus and

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They are at best ba\ue001fed by religiosity, in a condescending sort o\ue001 way, and at worst nauseated by it, convinced it has no place in a rational program. They sense that the Chris-

o\ue001 whom run the country, go around linking their Christi- anity to right-wing politics. The Jesus movement, secular radicals o\ue001ten think, can, like all religions, be shaken out

these radicals, that\u2019s worth the potential discom\ue001ort that occurs when religious belie\ue001s are made explicit and then challenged?

Some insights, possibly. Men and women on the radi- cal le\ue001t tend not to be absolute relativists (or nihilists) o\ue001 the sort who hold that all opinions have equal merit; on

that di\ue001\ue001erent points o\ue001 view and di\ue001\ue001erent actions are ei- ther more or less ethical. Certainly there are le\ue001t-wingers who claim to be Christians and right-wingers who do the same. Precisely because this is so, we will, in this article,

The Mormon Worker is an independent newspaper/jour- nal devoted to Mormonism and radical politics. It is pub- lished by members o\ue001 the LDS Church. The paper is mod- eled a\ue001ter the legendary Catholic Worker which has been in publication \ue001or over seventy years.

The primary objective o\ue001 The Mormon Worker is to mean- ing\ue001ully connect core ideas o\ue001 Mormon theology with a host o\ue001 political, economic, ecological, philosophical, and social topics.

Although most contributors o\ue001 The Mormon Worker are members o\ue001 the LDS church, some are not, and we accept submissions \ue001rom people o\ue001 varying secular and religious backgrounds.

prophet o\ue001 domination and mass passivity, o\ue001\ue001ering conso- lation to the destitute in some world beyond death, or he proclaimed solidarity and sustenance \ue001or all in this world. I\ue001 the \ue001ormer is true (or truer), then radicals\u2019 disdain \ue001or the Good News is sensible enough. But i\ue001 the latter is the case, an open-minded review o\ue001 what Jesus and the early

posed here, even i\ue001 it tends to repeat things they already think, might help them tackle the \ue001requently heard argu- ment that \ue001aith is either not about society \u2013 it is a personal a\ue001\ue001air \u2013 or that it \ue000ts com\ue001ortably inside a liberal agenda o\ue001 political progress that John Kerry or Barack Obama might support. (Naturally, we assume that radical Christians dis- count the possibility that Pat Robertson and George Bush

le\ue001tist Christians look more closely at what they believe \u2013 with an added dose o\ue001 reason, as it were. Is their \ue001aith so\ue001t and fabby? What o\ue001 it can be discarded, what saved? Can

an irreducible element o\ue001 belie\ue001 that is inevitably \u2018\ue001eeling,\u2019 that revelation that precedes, skips over or, conversely, is a sort o\ue001 condition \ue001or rationality? These are some o\ue001 the