Tag Archives: Politics

Politics and The Way of Jesus

If there’s one takeaway from this past political season for me, it’s that most Christians are still trying to conserve a Christendom culture in America. Not a Christian culture or gospel culture but a Christendom culture. That’s a society where Christians are the dominating force in shaping laws, practices, and cultural values. With Donald Trump* as President Elect, some Christians may even think they have won the latest battle in effort of saving Christendom. But really, it’s just one more anxious response that will fail.

Regardless of what Christian-friendly policies the succeeding government may enact, morality can’t be legislated and neither can religious beliefs and values. More importantly, neither Christians nor any supposed Christian nation is made by legislation. Christians are formed as people see Christ among local churches in the lives of the Christians who make up those churches, as people see the church embodying the way of Christ in word and deed. So while the election may prolong some semblance of Christendom in America, it is only avoiding the inevitable death of a Christendom society. This election will certainly not change the souls of the growing number of non-Christians, who have a growing distaste for their perception of Christianity and particularly evangelicalism. Yet the more Christians leverage political power for the conservation of Christendom, trading the power of the gospel for state political power, the more  alienating Christianity becomes and unnecessarily so.

In general, it is the church in America that needs to hear Jesus saying, “The kingdom of God has come near. Repent and believe the good news!” (Mk 1:15). Christians, of which I am unapologetically one, must learn again how to embody this good news of the kingdom of God as their way of life in every local church. Put another way, we Christians must learn to follow Jesus again. We must learn to believe what Jesus believes about the kingdom of God and share the same values as Jesus so that our way of life becomes an imitation of his life. We can’t treat this gospel simply as a propositional truth we proclaim while serving for an end of some political agenda. Either the truth of the gospel becomes embodied as our way of life, lived together as local churches within local neighborhoods and community, or else the truth is lost.

As far as politics go, we must remember that the gospel itself is a politic. As Eugene Peterson once said, “The gospel of Jesus Christ is more political than anyone imagines, but in a way that no one guesses.” Thus, our way of life as followers of Jesus should be a politic itself, a gospel-politic that is neither Democrat nor Republican. Let’s occupy ourselves with the gospel-politic rather than trying to control the political outcome of the state. Though there may be particular political issues that are of interest to us because of their impact on our local community, we must realize that the means of American political power − both the right and left − is incompatible with the kingdom of God. The power of the gospel is expressed in a life of humility and love that’s dying to self in service to others, where as American political power (like all worldly politics) involves various expressions of a coercive “might makes right” force. The power of the gospel invites people to participate in the Kingdom of God by faith, rather than legislating a way of life by political mandate.

The question that we Christians must ask is what do we want? Do we want to participate in the mission of God and see the kingdom of God extended into our local communities? Or do we want laws on the books that may reflect some Christian values but only create barriers between Christians and non-Christians? If the time has not already come, it is very near when we will reach the proverbial fork in the road. Which way will we go? I submit that only one way is the way of Jesus, lived out as local churches serving on mission with God.

* Regardless of who you or I believe should have been elected as the next President of the United States, Donald Trump is now the President Elect. Just as we should do for all governing officials, we must also pray for Donald Trump as he prepares to lead America as the nation’s next President (cf. 1 Tim 2:1-2).

 

 

Now That The 2016 Election Is Over…

The 2016 American Presidential Election is over. Donald Trump will most likely be inaugurated as the 45th President of the United States of America. Some people are elated, while others are angry. Other people might feel a sense of relief, though others will become even more anxious. I will be none of the above because I believe that Jesus of Nazareth, the one whom was crucified but then raised from death, is now and forevermore the exalted King of Kings, Lord of Lords.

If you are a Christian then you share this profound conviction that Jesus is Lord with me. Our shared confession of Jesus changes how we respond to the results of what has been a very vitriolic and polarizing political season for Americans. Now we have an opportunity, because of what God has accomplished in Jesus, to display what living hope looks like in real time.

The apostle Peter reminds us that as God’s chosen people, his royal priesthood and holy nation and as such, we are also foreigners and exiles among society (1 Pet 2:9, 11). This is also a call for living good lives reflective our identity as God’s chosen people, as his royal priesthood and holy nation. If we read the letter of 1 Peter, we’ll quickly see that this call includes how we relate to the governing authorities. We may criticize their policies and decisions at times but we dare not mock them or insult them, as we are to show respect for everyone and that includes those who are elected to political offices (1 Pet 2:17).

Doing good matters because it is an essential part of our Christian witness. It matters little for us to confess that Jesus is Lord, if we turn around and live like everyone else and subject our doing good to certain qualifications like doing good only when it’s convenient and cost us little. As Christians, doing good is not determined by undertaking a cost-benefit analysis or risk assessment first. That may be acceptable in the world of which we are foreigners of, but not in the kingdom of God which we live in. This is why the apostle Peter exhorts Christians to keep doing good.

With 2017 around the corner, we live among a society that is very fragmented. All around we see seed of anger and hostility sown, where hatred and violence only seems on the rise. What an opportunity for us Christians! What an opportunity by simply doing good to one another, a neighbor or co-worker, even a stranger!

The Triumph of Good

Edmund Burke once said, “The only thing necessary for the triumph of evil is for good men to do nothing.” This quote is often cited and paraphrased by people to justify their engagement in and response to the affairs of life such as politics, crime, and other social-cultural issues. So whether it is stopping something as terrifying as a possible terrorist entering a café with a bomb or confronting an issue like systematic racism, something must be done or else evil wins.

Over the years I have heard plenty of Christians express the wisdom of Burke too, though I always wonder what they must think of Jesus hanging on the cross then. After all, in the moment of the Jesus’ crucifixion it appears that Jesus has done nothing and that the triumph of evil is at hand. Of course, given the message preached by the apostle Peter on Pentecost that the God has raised the crucified Jesus from death and exalted him as Lord and Messiah, we believe that God has ultimately − in an eschatological sense − triumphed over evil. So we know that while Jesus may have appeared to be doing nothing to stop evil, God was actually doing much.

That begs of us to think more critically about how we respond to evil. While it may be true in a temporal sense that evil may triumph when good men do nothing, evil may also triumph when good men do the wrong something. So for the church, as followers of Jesus, we must become more discerning about our engagement as a public faith in a world still awaiting the fullness of redemption from evil.

What does it mean to be a good person? What sort of actions does a good person undertake? These questions have to do with virtuous living which is itself a big issue taken up in numerous books, some good and some not so good. At the risk of sounding reductionistic and too simplistic, these questions are answered by the way of life Jesus, whom we follow as believers, lived as described to us in scripture. Thus fighting fire with fire, evil with evil is out of the question. We must instead learn how to practice self-sacrificial love and faith showing mercy and extending grace, offering hospitality and rendering service without discrimination. Our responsibility is not to ask how well self-sacrificial love and faith works but to trust that it does, even if for a time it might seem foolishly inept in the fight against evil.

“While it may be true in a temporal sense that evil may triumph when good men do nothing, evil may also triumph when good men do the wrong something.”

Last week America was shaken by the news of two more fatal police shootings of black men. In one case, the shooting death of an unarmed Terence Crutcher, officer Betty Shelby has been charged with first-degree manslaughter. Not wanting to create a distraction at her church’s worship gathering, Officer Shelby offered to stay home but her church insisted that she join them. After all, whatever the outcome of the charges Officer Shelby is facing and whatever responsibility she bears in the death of Terence Crutcher, she needs as much grace as the rest of us. The response of her church is but one example of what it means to practice self-sacrificial love and faith. Another example is the response of black and white Tulsa residents, many of whom I presume identify as Christians since they live within the Bible-belt, who gathered to pray. Prayer is not an empty act devoid in the pursuit of justice, as it allows us to pause long enough that we may continue trusting in God and hear from God as to how we should respond to the issues of violence, racism, and injustice in our day.

The only response to any form of evil is good and for Christians, what is “good” is known to us in the way of life Jesus teaches us to live and exemplified himself. As we near another major election in America and as our society wrestles with so many challenging issues, we may choose to vote and even protest. However, let us never allow such politics to become a replacement for embodying the good news of Jesus and the kingdom of God. The redemptive mission of God, which has and will triumph over evil, is extended by living in word and deed as faithful witnesses of Jesus. That has always been the case whether Christians have had state political freedom to vote and protest or not.

The way to lose any single battle over evil is not just by doing nothing but also by doing the wrong something. So even if it appears in the temporal sense that evil is winning, do good by practicing the self-sacrificing love and faith of Jesus for the triumph of good! 

Can We Listen to the Protest?

For the last couple of weeks we all have seen the news of football players refusing to stand during the playing of America’s National Anthem. Some people have applauded while many others have condemned. This has all taken place amid a larger conversation about race-relations in America as it has become painfully clear over the last several years that racism is still a problem challenging society. How we respond, especially those of us who are white like me, will either further the divide or open a door for reimagined future where racism begins to lose its grip on society.

I’ve never known what it’s like to suffer oppression but I have experienced suffering of another kind. I’m referring to the death of my son Kenny when he was just three days old. Sixteen months later, my younger brother John died unexpectedly too. I was only twenty-nine then and only seven years removed from when I sat beside my father as he laid in bed and took his last breath, succumbing to cancer. These deaths and the suffering they trigger has had a lasting impact on my personal narrative, the story of my life. Although I have learned to live with such grief and pain, it’s still suffering.

One of the realities of such suffering is dealing with those who think they know how I or someone else who has suffered should handle such tragedy when they have never endured such tragedy themselves. I’ve heard people say things like “just got to let it go and move on” when my life seemed to be emotionally paralyzed with grief and it seemed impossible and even undesirable to move on because the only thing I wanted to do is hold my son one more time. Others said  something like “Don’t think like that… God works in all things for the good of…” (cf. Rom 8:28) when I voiced my anger as I questioned why God did not save son.

Those who have endured great suffering whether it be a serious health crisis such as cancer, the death of someone like a child, divorce, etc… understand what I am talking about. For all the suffering endured there is also the frustration of having someone who has not walked in our shoes telling us how we should handle it. And frustrating it is! That’s also why even though I have never suffered social-political oppression, I believe I can speak up for the oppressed on at least one issue: The frustration of having those who have never been oppressed criticize them and school them in a better response.

…it is utter foolishness for us, who are not oppressed, to think that we can define how those who feel oppressed voice their protest.

Right now in America there are many minorities, and particularly Blacks, who feel as if they are being oppressed. Whether the reality matches their perception does not matter, though I will say that I believe there is always some truth to the perception and that seems true in this case as well. The rest of us are not in any position judge the oppressed, especially if we cannot even take the time to be present with them first in order to listen (= listen to understand) a little. But that’s not what happens these days. Instead the voice of protest is quickly dismissed and criticized by plenty of people. Thus, as certain football players have chosen not to stand for the playing of the National Anthem, choosing to kneel in order to raise a voice of protest over the oppression of blacks and other minorities they see taking place in America, others have been critical as reported here and as we have all seen in our social-media feeds. Of course, if we haven’t ever suffered oppression then we have the privilege of so easily dismissing and criticizing those who do protest since we’re not the one’s suffering, but I digress!

We may dislike the way some football players are choose to kneel during the National Anthem as they protest the oppression they see but we are not the ones to judge. In fact, it is utter foolishness for us, who are not oppressed, to think that we can define how those who feel oppressed voice their protest. The best thing we can do is listen as they voice their protest. Any failure to listen and so critically dismiss such protests is itself a form of oppression. God forgive us for such a sin!

So can we listen? Can we talk to someone who is a minority living “one the other side of the tracks” in town and ask them what struggles they have because they are black, because their first language is Spanish, because they come from somewhere in the Middle-East? If we’ll listen to such people, and hear the ways in which they still struggle because they are a minority and because of some of the injustices that still occur in America, we might just learn to have empathy for their suffering. When that happen we might just discover together ways of cultivating a more civil and just society for all people. And if we’re Christians doing this in the name of Jesus, as we should, we help extend the kingdom of heaven so that the will of God takes place here on earth as it does in heaven!

“He has shown you, O mortal, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God.”

~ Micah 6:8

Proleptic Vision: Christians, America, and the Upcoming Presidential Election

How should Christians, people who profess to believe in and follow Jesus Christ, live? In one sense that seems like a simple question to answer: Christians must become like Jesus Christ. That’s why the Apostle Paul says, “My dear children, for whom I am again in the pains of childbirth until Christ is formed in you” (Gal 4:19). However, this opens other important questions such as how such life formation shapes the way we act towards the poor, the way we live in marriage, the way we love our enemies, and so on.

Though it has not always been the cast, most of these other questions are a no-brainer. Of course, the life Jesus lived should shape the way we act as husbands or wives, the way we love our enemies (even if we don’t agree on what all that entails). Yet there is one aspect in which Jesus doesn’t seem to have a lot of influence these days and that is how Christians relate to earthly nations in light of history.

The fifteenth chapter of 1 Corinthians is a well known passage of scripture for its proclamation of the gospel, the death, burial, and resurrection of Jesus Christ and the promise of salvation this gospel offers to those who believe. Consider though, the historical implications of the gospel. Because of the crucifixion and resurrection of Jesus Christ, the Apostle Paul says in vv. 20-24:

But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. For since death came through a man, the resurrection of the dead comes also through a man. For as in Adam all die, so in Christ all will be made alive. But each in turn: Christ, the firstfruits; then, when he comes, those who belong to him. Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, authority and power.

What a huge historical claim this passage makes about the future and end or goal (telos) of history. As Jürgen Moltmann notes, the future and hope is already present to Christians in Christ (Theology of Hope, p. 161). This makes history proleptic whereby the future of history is already known to those who believe, giving the church a proleptic vision. All dominion, authority, and power is and will surrender to the reign of Jesus, who will then hand over the kingdom to God the father.

…Christians must regard all nations and history in light of the death, burial, and resurrection of Jesus Christ along with that appointed time when the kingdom of God is handed to God the Father and all other kingdoms are destroyed.

Right now, America is engaged in a vitriolic and contentious political campaign that will culminate in the election of a new President of the United States. In varying degrees, Christians in America are for the most part also engaged in this political campaign. Some Christians would even suggest, as one article does, that the future of America is at stake with this election. Should Christians have such a concern? Remember what the passage above from 1 Corinthians already implies for believers: the future of America and every other earthly nation is already known. Whatever claims of sovereignty America and other earthly nations make, Jesus Christ has already defeated such sovereignty which will surrender no later then when the end (telos) of history dawns.

This must change the way Christians live historically in relation to the nations and that includes America. Sine Jesus Christ is already victorious over all dominion and authority, including America and every other earthly nation, then the work of Christians in every local church is the proclamation of this victory (cf. John Howard Yoder, The Politics of Jesus, p. 147). Just as I suggest that Christians should read the Bible through the hermeneutical lenses of christology and eschatology, the Christian life and ministry must be christologically-centered and eschatologically-oriented. The doctrines of christology and eschatology should shape the proleptic vision of the church, changing the way Christians should relate to all earthly nations and history. That is, Christians must regard all nations and history in light of the death, burial, and resurrection of Jesus Christ along with that appointed time when the kingdom of God is handed to God the Father and all other kingdoms are destroyed. The Christian witness then involves letting the world know of this victory. All earthly nations, including America, must know that they are neither eternal nor sovereign because God has already established his eternal kingdom through the death, burial, and resurrection of the Lord, Jesus Christ.

Lest I be misunderstood or even falsely accused, I do not hate America. Problems notwithstanding, America has and will most likely continue to be a good nation to live among. So please, if you’ve read this far, do not think of me as an anti-American hater, because I’m not. I just believe that Jesus is Lord and that my allegiance is therefore due to Jesus and his kingdom.

So how should Christians in America relate to earthly nations in light of history, particularly as it pertains to the upcoming election? As November 8th approaches, it does seem that Christians have good reason for concern (though neither fear nor anxiety). Whoever is elected as the next President of the United States or whoever becomes a Mayor among any number of American cities does matter. Those holding such such offices should be people who will serve by seeking the relative good of all people. However, Christians must not be misled into thinking that the future of America is really what matters. What matters is that Jesus Christ is the crucified and resurrected Lord! What a failure it is for Christians to become so entangled in the business of who wins an election that the gospel takes a back seat, resulting in a diminished and compromised Christian witness.

For those with eyes to see and ears to hear, let them see and hear!

Do Christians Need Power?

In one sense, it seems laughable that anyone seeking to become President of the United States would make an appeal to Christian voters by promising Christians power. Of course, that is exactly what Presidential Candidate Donald Trump has apparently done by talking about Christians and saying that if he’s elected, “you’re going to have plenty of power.” But this post isn’t really about Donald Trump or any other Presidential Candidate. It’s about the Christians for whom such a promise of power is desired.

The Power of the Kingdom

When Jesus began his public ministry, the burning question for Israel had to do with the Kingdom of God. As a people who were living under the rule of Roman authority, Israel longed for God to make good on his promise which meant the restoration of his Kingdom. That was Israel’s hope.

As a prophetic voice, teaching with authority and performing all kinds of miraculous signs, Jesus raised the possibility that he was indeed the Messiah who would restore the Kingdom of God. Yet as Jesus defied some of Israel’s traditions, challenging the authority of the religious leaders, those in authority began to see him as a blasphemer and eventually would help conspire to have him crucified under the rule of the Roman Governor Pilate. However, God raised Jesus from death, vindicating him as Israel’s Messiah and so his disciples held out hope that he would restore the kingdom of God.

In Acts chapter one, the disciples asked Jesus when he was going to restore the kingdom. The question is about power but it is something that they still misunderstood. Jesus replies to his disciples saying, “It is not for you to know the times or dates the Father has set by his own authority. But you will receive power when the Holy Spirit comes on you; and you will be my witnesses… (vv. 7-8). Jesus was assuring his disciples that they would have power but not the kind of power they have in mind. Receiving the Holy Spirit to live as witnesses of Jesus is not the power of militant or political coercion; it is rooted in the same power of the cross. The Kingdom of God appears as the disciples live as witness of Jesus, the crucified and resurrected Messiah, embodying his way of life as their way of life.

Pursuing The Wrong Kingdom

Maybe Christians today have forgotten this or maybe they just don’t want to embrace it since it’s not desirable like the power of militant and political coercion! Many Christians read Acts with admiration for the way the early church so rapidly grew, dreaming of how their own local churches could experience such growth. Many other believers lament the decline of Christianity’s influence in much of North America, hoping that somehow America could return to whatever Christian values they believe the nation once had. All the while, Christianity in America appears ever closer to losing sight of Jesus and the gospel he proclaimed even as local churches are declining as their witness is becoming marginalized.

Perhaps that sounds overly critical and you think I am painting with too broad of a brush stroke. Perhaps I am and perhaps I am too critical. However, the only reason why any Presidential Candidate is appealing to Christians (though certainly not all) with an assurance of giving them power is because there is a large enough group of Christians who desire such. So here is an important truth: The desire for such power says more about Christians than it does Donald Trump or any other Presidential Candidate and what it says is not good… it even raises the question of idolatry.

The desire for any form of militant and political power places Christians with the  masses who demanded that Pilate crucify Jesus. Don’t get me wrong! I’m not saying that a desire for coercive power is a desire to crucify Jesus. What I am suggesting is that those who demanded the crucifixion of Jesus from Pilate wanted the Kingdom of God but not on the terms of the God the Father revealed in Jesus. They wanted a kingdom in which they ruled with political coercion and were ready to use militant force in order to secure that power. The desire to protect and preserve Christian values and a Christendom culture among America, which is the sentiment that Trump is appealing to, is a desire to have power over others and that is the same desire as those who crucified Jesus. But there is a cost… The price of attaining political power over others is the Kingdom of God because nobody can rule among this world and participate in the Kingdom of God. Only Jesus has received the authority to rule this world!

A Final Word

I am writing this because there are other followers of Jesus who see the same problem, even if they might express it differently than I. My hope is that this might help raise awareness of the problem and provide a corrective that is rooted in the gospel of Jesus Christ. The local churches we fellowship with need us to speak out and call us back to the way of our crucified and resurrected Messiah, Jesus of Nazareth.

The pursuit of any coercive power is one we pursue to our own peril. However, the good news is that when we let go of the desire for such power, we gain the freedom to love one another and even love those whose beliefs, values, and lifestyle is drastically different then ours. Rather than wasting time trying to win political arguments about who should become the next President of the United States, we can spend time being present with people, loving and serving them, and showing them who Jesus is. This is the power of living by the Holy Spirit as witnesses of Jesus and it’s the only power we need! When we live by the power of the Holy Spirit as witness of Jesus, the Kingdom of God appears here on earth as it is in heaven!

Welcome The Refugees!

One of the justifications people make for war is the protection of innocent lives. That is, when a dictator engages in the systematic murder of innocents or an extremist group commits acts of terrorism that kills innocent people, many people believe that civilized nations should employ their military as a defensive counter measure, striking with deadly force in order to protect the lives of innocent people from further harm. Just war, in this sense, even if considered a necessary evil, is viewed as a humanitarian response.

Now let’s think about this concern for innocent lives in the matter of welcoming refugees from Syria. Today in America, many state Governors said that such refugees are not welcome in their states and according to my Facebook feed, many people support this stance. So let me just bluntly say: Refusing to welcome these refugees is a betrayal of any altruistic concern for innocent lives! Such inhospitality is incoherent with the claim we should be concerned for the protection of innocent lives when making a moral-justification for war. And for Christians, if we’re not careful, our reasoning can actually rationalize around following Jesus and his teaching. What a shame that would be!

If we are truly concerned for the innocent, then we cannot shut our doors on the refugees. So on that note, I want to share a letter written to the Governor of Virginia by my friend, classmate, (and more importantly) fellow follower of Jesus, Jeff Saferite, a pastor with the Hill City Church in Arlington, Virginia:

Governor,

I am praying for you today as the pressure mounts on how to respond to the attacks in Paris, the Daesh, and the Syrian refugees. It is my hope that you will open the doors of Virginia to those seeking refuge.

I remember the first time I walked through the Holocaust museum in DC. The story that stuck with me most is that of the SS St. Louis. I walked away from that experience asking how the good people of America could reject Jewish refugees in the face of Hitler. This question has resurfaced today.

Daesh survives and thrives off propaganda. The quickest way to defeat this great evil is to take the narrative away from them. Let’s show the world that Virginia, and America, is a place of love, freedom, and hospitality. I recognize there is danger in doing this but I believe there is greater danger in not doing so.

This is the path of Jesus, and the path that our congregation is on. The Christian congregation that I pastor is committed to joining in the efforts to serve, house, and feed the Syrian Refugees. We are deeply distressed that the violence of a few has caused a fear that threatens to overcome the compassion of many others toward the countless that needs our assistance

I pray that we rise above the attackers who see themselves as powerful when they prey on the powerless. Let’s show them the true power of a state that stands for love of another at any cost. Virginia is for lovers and sometimes love is a risk.

Lead us in making a statement by opening the doors of Virginia to Syrian Refugees!

Rev. Jeffrey T. Saferite, Jr.
Hill City Church
Arlington, VA

So can we welcome the refugees?

I was living in Memphis when the city, along with plenty of other cities, began receiving numerous refugees from the gulf coast after Hurricane Katrina. What I saw, experienced, and participated in was churches rising to the occasion by providing food, clothing, and shelter to the refugees. Many people from the community joined in to help provide basic humanitarian care for their fellow human-beings. Let’s welcome the refugees and rise to the occasion again.

As we consider the situation with Syrian refugees, Let me suggest reading the two following passages and spending some time meditating on these teachings of Jesus: 1) Matthew 25:31-46The Sheep and the Goats and 2) Luke 10:25-37The Parable of the Good Samaritan.