Christians and The Big Lie

What has become obvious as a result of the investigation of the January 6th committee is that Donald Trump knew he lost the election but he lied. Testimony from his closest advisors confirmed he knew he had lost and he decided to lie to his followers and the country in an effort to remain in office in spite of the election. Prior to the work of the committee, it might have been imagined that Trump had managed to delude himself. Maybe he was given bad information through some sort of disinformation campaign on the part of his advisors – but the testimony was unanimous. As the committee chair, Bennie Thompson put the conclusion of the committee: “Donald Trump lost an election and knew he lost an election and, as a result of his loss, decided to wage an attack on our democracy.”

As shocking as the original lie, is the momentum it has gained through Fox News, other right leaning media, and by promotion of Republican politicians. We are now witnessing the election of far right supporters of Trump’s election lie, with their promotion of the lie serving as a winning political strategy. As Thompson pointed out, democracy is under attack.

A quote often attributed to Nazi chief propagandist, Joseph Goebbels, captures the strategy:

If you tell a lie big enough and keep repeating it, people will eventually come to believe it. The lie can be maintained only for such time as the State can shield the people from the political, economic and/or military consequences of the lie. It thus becomes vitally important for the State to use all of its powers to repress dissent, for the truth is the mortal enemy of the lie, and thus by extension, the truth is the greatest enemy of the State.

Whether or not Goebbels said it, the quote describes not only the Nazi propaganda machine but the way state propaganda works. A big lie, repeated often is a means of gaining consent and overcoming dissent in supposed service of a higher cause. This manufacturing of consent can be both blunt and brutal but so pervasive that it takes a real effort to expose it.

In a report prepared by the OSS describing the psychology of Adolph Hitler, the phrase the “big lie” captured the center of his strategy:

His primary rules were: never allow the public to cool off; never admit a fault or wrong; never concede that there may be some good in your enemy; never leave room for alternatives; never accept blame; concentrate on one enemy at a time and blame him for everything that goes wrong; people will believe a big lie sooner than a little one; and if you repeat it frequently enough people will sooner or later believe it.

The playbook of Hitler sounds strangely familiar. It is no surprise Vanity Fair (September, 1990) reports that Trump’s ex-wife described him as keeping a book of Hitler’s speeches on his nightstand. (When Trump was asked if this was true, he confirmed it.[1]) Is Trump following Hitler’s strategy, or is it simply that Trump and Hitler and all big liars share a psychology? That psychology, at one level, is easy enough to read – a ruthless drive for power – but there is something initially unbelievable about raw evil. Could any individual so empty themselves of morals, concern for others, or regard for the truth, that they would literally do anything to gain power? The question becomes rhetorical in the asking.

These big liars are not so much the mystery as to how it is they rise to power. What forces come into play that the most soulless and dehumanized rise to the top?

Where a big lie becomes central to the survival of a group, it is obvious that those who serve the lie have a certain utilitarian purpose. The Catholic Church, the Soviet Union, the Sackler family, the Republican Party, but every institution structured around a particular deception is bound to promote and glorify the biggest and best liars. As long as the lie works certain bishops and cardinals are promoted, certain party bosses rule, certain members of the Sackler family rise to the top, and the Republican Party can win elections. Those who stick to the lie reap the rewards, until the lie fails or is exposed.

Last night we watched the documentary “Chernobyl: The Lost Tapes” (on HBO), and the shocking and sad part is that sticking to the lie of absolute Soviet superiority, inclusive of the presumed impossibility of a nuclear accident, resulted in hundreds of thousands of deaths. Even while the disaster was unfolding, children are sent out to play, families go about their business, and no alarms are raised. Some of the most horrifying footage is of the “liquidators;” soldiers who are set to shoveling highly radio active material in the midst of the debris of the reactor. They laugh and dismiss the danger, trusting in their superiors and the Soviet State. The documentary implies the fall of the Soviet Union unfolds as this big lie came unraveled.

The characteristic displayed in the Soviet Union and on display in Trump supporters but in any totalitarian system is an unquestioning belief. We live in a time of absolute certainty, in which self-doubt and skepticism are a weakness. In a poll conducted by Psyche: “Absolute certainty was endorsed by 91 of 290 (or 31.4 per cent of) individuals who self-identified as ‘extremely Left-wing’ and by 54 of 133 (40.6 per cent of) individuals who self-identified as ‘extremely Right-wing’. The conclusion: “Extremism and absolute certainty seem to resonate.”[2] The authors cite Karl Popper, who noted that “absolute certainty is the foundational component of totalitarianism: if one is sure that one’s political philosophy will lead to the best possible future for humankind, all manner of terrible acts become justifiable in service of the greater good.”

The authors note that these are people who would probably refuse to change their beliefs under any circumstance. They are committed to the ideas of their system, such that the ideas matter more than anything else. They cite evidence “that ideological extremism is associated with low cognitive flexibility, meaning the ability to adapt to new, shifting or unexpected events and perspectives.” Though the study included both the extreme left and right, the conclusion was “we found that people identifying as ‘extremely Right-wing’ were far and away the most dogmatic group in the study.” According to the article, these dogmatists typically testify, “I am so sure I am right about the important things in life, there is no evidence that could convince me otherwise.”

Which raises the question of the connection between Christians and their support of right-wing politics and Donald Trump (at about 71% among white church-goers voting for Trump).[3] Does the Christian faith promote a mind-set or psychology that would tend toward right-wing politics? Statistically, the answer must be yes, but what can also be delineated are conservative tendencies attached to the religion. Isn’t the very foundation of the Christian faith built on particular dogmas and dogmatism? Isn’t the goal of Christianity to shape human personality and the human psyche such as to create unquestioning belief?

In fact, there is clearly such a brand of Christianity that would lend itself to Trumpism or any of a number of brands of fascism and totalitarianism. It is obvious that unquestioning trust in church institutions and church authority has translated into a conservative trust in political and cultural institutions. With this, there also seems to be a psychological type, shaped by this predominant form of the Christian faith.

We might describe this type as having primary trust in the law, full trust in church tradition and church institutions, and the presumption that there is no tension within Scripture. The law is determinative not only of the work of Christ, but is definitive of the individual psyche. The working of guilt through the human conscience does not cause one to question the role of the conscience, the legitimacy of the guilt, or the efficacy and origin of the law. It is presumed the human psyche is mostly fine, and like human government, it is instituted and shaped by God. Is it any surprise that the individual who assigns a primary and unquestioning weight to conscience would take the same attitude in his politics? Indeed, it is no surprise that the superego voice arising in political authorities would go unquestioned.

In one form of the faith, Christ died to fulfill the law, such that a portion of the law of the Old Testament is foundational. The law is beyond question and Christ is interpreted through this lens, as coming to satisfy the law. Catholic, Reformed and Methodist Churches believe that the law is the primary organizing principle of the Bible. The most radical alternative is to suggest Christ, not the law or the Old Testament, is the organizing center of the Bible. In this theology, Christ is not defined by the institutions of Israel, the law of Moses, or the institutions and traditions of Constantinian Christianity. It is argued, the law was never meant to capture or codify faith, and the faith of Abraham is the prime example used by Paul.

This reading of Paul and the New Testament calls the law into question, along with the sacrificial system, the institutions of Israel and Constantine, and the accompanying conservative conscience and psyche. The follower of Christ is not constricted by the world order as we have it, but the point is that a new world is breaking in and one must be prepared to perceive and receive this new creation. In this understanding, the big lie is that human knowledge, human institutions, and human law (the knowledge of good and evil), are the basis of the incarnation. This lie is precisely that exposed by the Truth of Christ. This calls for anything but a conservative psychological and political profile.    


[1] Business Insider Sep 1, 2015, https://www.businessinsider.com/donald-trumps-ex-wife-once-said-he-kept-a-book-of-hitlers-speeches-by-his-bed-2015-8

[2] Thomas Costello and Shauna Bowes, “Popper was right about the link between certainty and extremism,” Psyche https://psyche.co/ideas/popper-was-right-about-the-link-between-certainty-and-extremism

[3] The Pew Research Center found that about “seven-in-ten White, non-Hispanic Americans who attend religious services at least monthly (71%) voted for Trump, while roughly a quarter (27%) voted for Biden.” Low church attendance or being non-white produced the opposite result: “Nine-in-ten Black Americans who attend religious services monthly or more voted for Biden in 2020, as did a similar share of Black voters who attend services less often (94%).” https://www.pewresearch.org/fact-tank/2021/08/30/most-white-americans-who-regularly-attend-worship-services-voted-for-trump-in-2020/

Time for Discerning the Counterfeit Gospel

If the gospel is the most powerful force for good ever unleashed on the world, would it not follow that the most powerful force for evil is a perverted gospel? Isn’t it the case that in the wake of Christianity there has been an intensification of both good and evil, ever increased possibilities for the preservation and destruction of life, such that humankind has taken its longest strides simultaneously in both directions? The works of healing, the spread of agencies and individuals that would relieve suffering and poverty, the heightened focus on humaneness and preservation of life, has been shadowed by systemic genocide, systemic disregard for life, wanton destruction of entire civilizations, and an ever-increased capacity and willingness for global destruction. Passing over objections for the moment (which might argue either that the religion has only produced good or evil), if the best of times and the worst of times have their genesis in Christianity, this would mean that the seemingly internecine disputes within the New Testament pertain universally.

The disputes about eschatology, the nature of salvation, the nature of authority, the diagnosis of sin and its remedy, will turn out not just to pertain to those within the church but will ultimately be of concern to the world. That is, the Jews killed by Germans, the natives slaughtered all over the world by Portuguese, Spanish, English, and American Christians, the Palestinians being displaced on a daily basis due to the support of Christian Zionists, or on this Thanksgiving Day – the natives subjected to Christian’s theft of their food, land and lives, had or have a vested interest in whether Christians see salvation in terms of an “inward spiritual peace” or actual nonviolence.

It turns out that evangelical eschatology is of profound consequence to Palestinians, and that notions of Church unity such as that of Pope Boniface VIII (“it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff”) would result in the death of millions of native peoples. The “Christian Doctrine of Discovery” sought to subjugate indigenous peoples through a combination of military power and conversion to the Christian religion. Pope Nicholas V theologically supported the taking of land and the subduing of all non-Christians, so that Muslims, infidels, and other enemies of Christ could be reduced to perpetual slavery and their lands and goods seized to support the Christian religion. Colonialism, slavery, and genocide developed from the movements and decisions that, in the beginning might have seemed to pertain only to the church. Just war theory, for example, traces its origins to the manner in which Augustine dealt with Christian heretics in North Africa, and future generations would extrapolate from his advocacy of coercion in the church to coercion outside of it. Forced compliance with orthodoxy within the church led to forced conversion and crusades without.

 The people inhabiting “discovered” lands were counted as enemies of the faith so that conquest meant dominion over the land, which as it would develop in Manifest Destiny in the United States, did not allow for Indian ownership of land or any sort of humane self-determination. As late as 1946, Supreme Court Justice Stanley Reed, upheld the notion that sovereignty coincided with being Christian:

This distinction between rights from recognized occupancy and from Indian title springs from the theory under which the European nations took possession of the lands of the American aborigines. This theory was that discovery by the Christian nations gave them sovereignty over and title to the lands discovered. While Indians were permitted to occupy these lands under their Indian title, the conquering nations asserted the right to extinguish that Indian title without legal responsibility to compensate the Indian for his loss. It is not for the courts of the conqueror to question the propriety or validity of such an assertion of power. [1]

The genocide of native peoples, the taking of their land and their lives, became the legal precedent or proof of Christian sovereignty which continues to undergird white supremacy and Christian nationalism. This presumption of a Christian nationalism, of Christian privilege, of equating being a good American with being Christian, overlaps with racial subjugation, showing itself in this political moment.

The fusion of right-wing politics and Christian nationalism pervades evangelical Christianity and has a history reaching back to the Puritan notion that the United States was a “city upon a hill,” which easily morphed into American exceptionalism or “America First.” World War I may have served to permanently forge the notion of America as a Christian nation, as Woodrow Wilson could equate the American cause against Germany with humanitarianism and evangelist Billy Sunday equated the war with Hell against Heaven.

Though there is a long history of ties between the Republican Party and Christian nationalism (see here), Donald Trump has tapped into this understanding with his consistent themes of God and country, calling the U.S. “a nation of true believers” which constitute “one people, one family, and one glorious nation under God.” Echoing his evangelical supporters, he has repeatedly argued that if America remains true to its faith, God will bless the country and defeat its foes. The conclusion of many evangelicals is that the loss of Donald Trump to Joe Biden marks the spiritual demise of the Nation.  

On the other hand, the forces opposing evil can often be traced to a Christian impetus, including resistance to Christian nationalism. Early Christian opposition to violence, abortion, euthanasia, warfare, also had a worldwide impact in the gradual abolition of slavery, the rise of world-wide peace movements, the rise of anti-colonialism, and a trend to a recognition of a universal humanity.  If slavery and colonialism had their Christian justification, it is also true that abolitionist movements and anti-colonialism also had their Christian justification. The famous stories of William Wilberforce, Martin Luther King Jr., women’s liberation, black liberation, third-world liberation, can be matched by less well-known stories of Eastern Christians such as the Thomas Christians of India, the Nestorian Christians who travelled the silk road as far as Japan some 1,400 years ago (long before Xavier’s arrival in the 1500’s), all of whom put the lie to the notion that Christianity is Western, colonial, or tied to national sovereignty.

During the same period in the 1930’s in which Christian nationalism was arising, a counter understanding arose among American Protestants who began to think of Christianity as a global community. This was a natural outgrowth of the global missions movement and the recognition of an international Christian community which was intertwined throughout the world. Even the Presbyterian hawk, Secretary of State John Foster Dulles, began questioning nationalism as it portrayed itself in the League of Nations, which he had helped establish. Dulles would mobilize American churches in the 1940’s on behalf of the United Nations and the Universal Declaration of Human Rights, by which he hoped to curb Christian nationalism. Though he backed American involvement in World War II, it was on the condition that the United States begin building a permanent peace “along internationalist lines of global interdependency, as a nation among nations.”[2]

With the election of Donald Trump, it is Christian believers who have most clearly resisted evangelical, Trump-like Christian nationalism. American clergy united to issue the “Reclaiming Jesus” manifesto which has declared that we are indeed in a fight for the soul of the nation, but claiming Trump’s “America First” is “a theological heresy for followers of Christ.” The statement reads in part,

It is time to be followers of Jesus before anything else—nationality, political party, race, ethnicity, gender, geography—our identity in Christ precedes every other identity. We pray that our nation will see Jesus’ words in us. “By this everyone will know that you are my disciples, if you have love for one another” (John 13:35).[3]

Michael Curry and 22 other clergy reminded Americans: “Our churches and our nations are part of an international community whose interests always surpass national boundaries.” They went on to say, “We, in turn, should love and serve the world and all its inhabitants, rather than seek first narrow, nationalistic prerogatives.”

As the group Christians Against Christian Nationalism have put it,

Christian nationalism seeks to merge Christian and American identities, distorting both the Christian faith and America’s constitutional democracy. Christian nationalism demands Christianity be privileged by the State and implies that to be a good American, one must be Christian. It often overlaps with and provides cover for white supremacy and racial subjugation. We reject this damaging political ideology and invite our Christian brothers and sisters to join us in opposing this threat to our faith and to our nation. [4]

Nationalism and globalism, colonialism and anti-colonialism, slavery and abolitionist movements, or a full range of modes and means of oppression and liberation, might claim a Christian impetus. There is no sorting out the vast movements of history without turning to the New Testament to discover whether it is primarily promoting inward peace or holistic world peace, a violent or non-violent God, a violent or non-violent atonement.

 This puts a renewed importance on one of the major goals of the epistles of the New Testament and on the work of Forging Ploughshares, to clearly delineate the Christ from the anti-Christ and the gospel from its counterfeit, as Christianity has been deployed to promote the worst sorts of evil and the greatest of the good. The problem may be in discerning the difference and developing the tools for discernment, but this seems to be a time in which discernment is made easy.

Forging Ploughshares is committed to the belief that the key mark of an authentic Christianity and Church is its dedication to nonviolence and peace and that the false gospel does not know the way of peace (Romans 3:17). It may be that the false form of the faith has never been made more evident than at this moment in which thousands have been sacrificed to mammon under the guise of Christian nationalism. There is no question that we are at this moment overwhelmed with a false gospel promoting violence and pledged to narrow nationalistic interests. The false church reigns and bears the mark of the nationalistic beast it serves, but there is at the same time a clear exposure of the motives and means of this false religion.

Is it not now more evident than ever that Christian belief might be put to serving evil apart from taking up the cross and implementing the true peace and love of Christ?  


[1] United States v. Alcea Band of Tillamooks, 329 U.S. 40, 67 S.Ct. 167, 91 L.Ed. 29(1946). “United States v. Alcea Band of Tillamooks Et Al.,” The University of Tulsa College of Law, http://www.utulsa.edu/law/classes/rice/ussct_cases/US_v_Alcea_Band_Tillamooks_329_40.htm. Newcomb, “The Evidence of Christian Nationalism in Federal Indian Law,” 315. Quoted from Ruehl, Robert Michael, “THOREAU’S A WEEK, RELIGION AS PRESERVATIVE CARE: OPPOSING THE CHRISTIAN DOCTRINE OF DISCOVERY, MANIFEST DESTINY, AND A RELIGION OF SUBJUGATION” (2014) at file:///C:/Users/Paul%20Axton/Downloads/Thoreaus_A_Week_Religion_as_Preservative.pdf

[2] Gene Zubovich, “The Christian Nationalism of Donald Trump,” in Religion and Politics (July17, 2018) https://religionandpolitics.org/2018/07/17/the-christian-nationalism-of-donald-trump/

[3] The Statement can be found here: http://www.reclaimingjesus.org/

[4] https://www.christiansagainstchristiannationalism.org/statement

Lessons from Canada’s Poet: How Cohen’s Beauty Outlasts Fear

The following is a guest blog by Tyler Sims. 

Canadians are in an uproar. Much to their dismay, Trump used their beloved Leonard Cohen song Hallelujah, twice over.  Leonard Cohen was a singer-songwriter and poet who died in 2016. I happen to be a huge fan of both his poetry and songwriting. He is a subversive figure who champions beauty. Trump is a divisive figure who champions fear. Cohen is an eloquent poet, Trump a brutish tweeter.

On Thursday evening of August 28th Trump’s campaign appropriated the lifegiving music of Cohen for the purposes of fear. The RNC used Cohen’s music to woo an audience and soften Trump’s rough image. The contradictory pairing of the venerated poet and Donald Trump calls for an examination of Cohen’s work. President Trump, his supporters and all of us would do well to learn from Canada’s muse.

The majority of Cohen’s songwriting is not explicitly subversive.[1] His honest beholding of beauty and pure expression of art, is itself, subversive to the powers.  He gently holds the beauty of humanity and of the created world while simultaneously witnessing the complexity of love’s suffering.

 Unlike the fast-paced consumption of modern media and politics, Cohen encourages somber yet pleasurable reflection. In the act of beholding beauty through poetry, our often-violent impulses for legal rights, guns, security and wealth dissolve. Marveling at beauty soothes us toward our more vulnerable selves. If society could simply be in awe of beauty, vulnerability might lead to compassion.

Imagery of Cohen’s “The Window” demonstrates the beautiful and vulnerable condition of humanity.

Now why do you stand by the window
Abandoned to beauty and pride
The thorn of the night in your bosom
The spear of the age in your side?

And leave no word of discomfort
Or leave no observer to mourn
But climb on your tears and be silent
Like the rose on its ladder of thorns

Oh chosen love, oh frozen love
Oh tangle of matter and ghost
Oh darling of angels, demons and saints
And the whole broken-hearted host, gentle this soul

The tension of beauty and pride, chosen love and frozen love, broken hearted and gentle soul evoke an exquisite tenderness for human suffering and love. Cohen is of Jewish descent and in several early writings he incorporated imagery of the suffering Jesus Christ. The first stanza brings to mind not only the spear in Christ’s side but also the spear in the side of the listener. For the spear “of the age” and the “powers that be” harm all of us in one way or another. 2020 is a stark reminder of how powerful entities harm people – black civilians, immigrant families, the poor. Cohen’s art touches the listener through beauty and inspires one to empathize with the wound in the side rather than extort it.

Works such as “The Window” cultivate empathy and reflection. Such practices are deeply needed in American culture. Cohen’s poetry stills the human heart and fixes our attention on beauty. His work calms fear and beckons our hearts toward peace. Like a mother gently rocking a baby to sleep, Cohen’s music woos listeners into a vulnerable surrender of beauty. The listener relaxes in a willing embrace. In contrast, Trump’s rhetoric to his base is like a parent exposing their child to a horror flick before bed time. Consequently, the child embraces the parent in white-knuckled fear.

One could say, “submission to beauty” is the power or spirit of Leonard Cohen. Evident in his poetry, written in “The Flame,” he submitted to beauty with raw vulnerability. This poetic spirit calls the listener, voluntarily, to bended knee before the sacred.[2] Conversely, Trump rhetoric orders people, often the marginalized, to bended knee via the smoke grenades of “law and order.”

During the convention Donald Trump and his political team, consciously or not, sought to harness and manipulate the spirit of Cohen – the power of submission to beauty – by using the song Hallelujah. Trump’s campaign emptied the meaning of Hallelujah by using it as a signifier or symbol for a faulty unity based on fear.[3]

The RNC used one of the most revered artistic songs of modern times, Hallelujah, and emptied it of its meaning by pulling on the spiritual strings of the conservative base. Consequently, a hollow Hallelujah becomes an empty signifier used for manipulation. The original song cues and signifies feelings of love. Unfortunately, the masses of the RNC mistakenly associate Hallelujah’s positive feelings with Trump’s spirit of fear.

The unparalleled beauty of Cohen’s melody disarms the hearts of listening Republicans and calls to the audience’s inner desire for beauty. Potentially, they opened their hearts with vulnerability and received not the healing of the artist, Leonard Cohen, but the poisonous lies of a con man, Donald Trump.

Cohen’s song Hallelujah typically ends with listeners awed into a profound solidarity and reflective silence. Cohen teaches we are all lonely and we all love. We are not alone in the exquisite pain and joys of love. Trump’s performance ends with raucous applause widening the chasm of division. Teaching not solidarity in existence but wealth in division.

Unfortunately, for fear filled power structures a paradox remains. Trump’s appropriation of the music, in effect, propagates Cohen’s message of beauty. Playing the song deposits its truth in the subconscious of listeners. Cohen’s expression of pervasive beauty is subversive to power structures by simply being in existence and Trump’s use of Hallelujah perpetuates Cohen’s
healing work.

His poetry is detached completely from consumerism, patriotism and other forms of power. To be in awe of Cohen’s art is to temporarily experience freedom from struggle while beholding beauty. Unwittingly, Trump’s campaign further propagated the humble yet eternal truth of Hallelujah. Unbeknownst to them, as Hallelujah wafted in sound waves to the ears of thousands of people, it carried sacred beauty and it’s unifying elements. However long it takes, no matter the loss, the disappointment, the suffering, beauty and love will out last.

The oppressed, the suffering and wide eyed cross bearers can find solace and enduring beauty in Hallelujah’s final lines:

I’ve told the truth
I didn’t come to fool you
And even though it all went wrong
I’ll stand before the Lord of song
With nothing on my tongue but Hallelujah [Praise Yaweh]



[1] Cohen, Leonard. The Flame. Old Ideas LLC, 2018 Although his song Democracy is an explicit example of subversion: https://www.bing.com/videos/search?q=cohens+song+onamerica&docid=607993096676966909&mid=4E E0A854F88A4B8CF3A74EE0A854F88A4B8CF3A7&view=detail&FORM=VIRE

[2] Paul Axton explains the coercive use of signifiers in his blog:Forsaking Chritian Ideology.
https://forgingploughshares.org/2020/08/27/forsaking-christian-ideology/

[3] Cohen, Leonard. The Flame. Old Ideas LLC, 2018

The Gospel of John Lewis Versus the Gospel of Trump and Barr

As John Lewis lay in state, steps away Attorney General William Barr defended the aggressive treatment of protestors by federal law enforcement officers. The accusation of the judiciary committee, before which Barr was defending himself, is that he and Trump are acting unconstitutionally in suppressing protests and fomenting their own violence. It is not at all clear that in the world of Barr there is room for peaceful protest (he seemed to equate protest with violence) of the kind which Lewis spent his life leveraging to expose injustice. Barr claimed the force used against peaceful protesters (he acknowledged some were peaceful but nonetheless deserving of violent suppression), using pepper spray and clubbing protestors, was warranted. The methods of the civil rights icon and the methods of the President and Attorney General are of two different worlds. The way the New Testament characterizes these two worlds is through the two logics on display in the Capital: in one world we must do evil that good may come (peace is obtained through violence), and in the other the end and the means are tied together.

Lewis taught that the means of violence and peace will bring about their own end. The means of violence fosters violence and the means of peace fosters peace. According to this understanding, the turn to violent protest and violent suppression of protest dilutes the message of peaceful protest – and this may be the goal of some. Extremists on the right or the left (or perhaps both) may have reasons to foment violence, and it may be that the Attorney General and President would prefer undiluted violence. The goal, as is evident in their method, is not peace. As Lewis maintained, there is one “immutable principle that you cannot deviate from. If you want to have a good end, your means must be good and noble. Somehow, some way, the end must be caught up in the means.”

This most obvious principle may be the least noticed and least practiced tenet of the gospel. The way of the world, the necessary logic which orders politics, nations, and individuals, is the presumption that peace can only be obtained by war, that violence can only be halted with more extreme violence, and that force must be meant with more force. This, let us do evil so as to achieve a good end, is the counter-gospel. The method of Trump and Barr is the message of the world and the message of history. In this understanding, if the enemy bombs civilians than we will drop bigger and better bombs on civilian populations. If the enemy resorts to cruel torture we will duplicate and exceed this torture. The federal agents escalating the violence on the streets are following the logic of their masters and their forebears. It is this logic that set state troopers to clubbing and bloodying Lewis on the Edmund Pettus bridge. It is this logic by which we arrive at the atomic bombs dropped on Hiroshima, Nagasaki, the firebombing of Dresden, and the destruction of civilian populations – even by those who had only a few short years before forsworn such action.

The one thing world history should teach but the lesson it cannot get across, is the message of John Lewis: war does not end war and violence does not stop violence. What is most obvious is that violence begets violence and is most dangerous when it seems to succeed, as it becomes the lure to imitation. The way in which we have arrived at mutually assured destruction, the way which would club down the John Lewises of the world, is the way of world destruction. The truth of Lewis is the living exposure of the contradiction toward which history has been moving. Barr is part of a long history in his escalation of violence. It is this logic in which we are grounded personally and corporately by dint of being enculturated into this world. The dominant force in the world, religious and personal, is not that which animated the life of John Lewis, but the opposite: violence and evil are the way to peace and goodness.

In this world human beings are thought to be incapable of peaceful coexistence. Order must be violently imposed: men over women, masters over slaves, priests over laity, the elite over commoners, rulers over people, and the police over citizens. It is necessary to dominate (“We must dominate the streets,” according to Trump) as to do anything less is weakness. The powers of state, of religion, of logic, call for dominance and unquestioning acquiescence. To cause trouble is by definition bad trouble, as the highest virtue, the supreme religious value, is obedience to the dominance of the powers. In this world, there is no such thing as Lewis’s “good trouble.” We are trained not to resist, not to challenge, as the dominating system is thought to be God’s system. We are not to exercise dominion but we are called to serve it, die for it, sacrifice our sons and daughters for it. In serving the dominating system, after all, don’t we serve God and his earthly representatives? Where violence is the norm, in the words of Walter Wink, “The tasks of humanity are to till the soil, to produce foods for sacrifice to the gods (represented by the king and the priestly caste), to build the sacred city Babylon, and to fight and, if necessary, die in the king’s wars.”[1] Where the President is God’s chosen representative, in the characterization of Barr, there is no other legitimate or legal force.  Peaceful protest against the powers is an oxymoron in this world.

This singular world of legal violence is not new, as the myth of redemptive violence constitutes the oldest form of religion and is the organizing principle, according to René Girard, of human society. For example, in the Babylonian creation myth violence is the primordial condition from which life arises. The god, Marduk, murders and dismembers Tiamat, and from her cadaver creates the world. Order arises from a primordial disorder and chaos. Evil precedes the good and the gods themselves are violent. This basic structure is shared by the myths of Syria, Phoenicia, Egypt, Greece, Rome, Germany, Ireland, India, Japan, and China. Girard maintains that the violence of the myth, whether hidden or obvious, is what generates the mythic form and it constitutes the violent organization of society. As Wink describes it, “Typically, a male war god residing in the sky— Wotan, Zeus, or Indra, for example— fights a decisive battle with a female divine being, usually depicted as a monster or dragon, residing in the sea or abyss (the feminine element).” Once the enemy is vanquished by war and murder, the victor fashions a cosmos from the monster’s corpse. In Japan (a myth with which I became acquainted partly because I lived at the base of the Mountain where the gods descended) the various gods are formed from the body parts of Izanagi while Izanami was shut up in to the place of the dead. As Wink notes, “Cosmic order requires the violent suppression of the feminine, and is mirrored in the social order by the subjection of women to men and people to ruler.”[2] Girard’s point is that myth, or the very structure of religion, is framed around the notion of redemptive violence and murder. The murder mythologized channels violence and organizes society around sacrifice and oppression. The murdered scapegoat becomes the redeeming mythological deity, making all things possible (warding off the chaos of violence and its various representations).

This tendency toward murderous myth indicates the deep psychological ties to the necessity of violence. It constitutes religion because it is already the substance in which we seem to live and move and have our being. It is the personal necessity, Paul describes, in which we experience our own ego. We are continually subject to an agonistic struggle apart from which we cannot imagine our own existence. We are set over and against ourselves, doing what we would not and incapable of doing what we would, and this reality seems to define us. In Lacanian psychoanalysis, to resolve the conflict would be to destroy personhood, as we are born and have our being in chaos and conflict.  The myth and logic of redemptive violence, the world of Barr and Trump, speaks with the voice of God and cannot possibly recognize a prophet, such as Lewis. The deep grammar of deploying evil and violence to gain peace finds the message of peace incomprehensible and totally impractical.

Christianity, rightly realized, is the counter to the world constituted by violence and the logic of doing evil to gain the good. Once violence is identified as the force which would rule and destroy us, biblical redemption can be read as the counter to this all-pervasive dominating force. Beginning with an alternative creation, not by means of chaos but the good ordering the chaos, the anti-myth of Genesis can be read as a direct rebuttal and counter to Babylonian myth and all creation myths. Rather than a primordial chaos and violence, the Bible portrays a good God who creates from an original peace and goodness (he is the good and peaceful origin). God pronounces creation good and this goodness reigns prior to the existence of evil, murder, and violence. Violence is not the means to something else in Genesis but is a product of the Fall and is posed as the primary problem.  

The culmination of the gospel, like the powers that presently divide this country, pits the religion, the law, the powers, of the world against the religion of Jesus. The war that is still being waged is between those who put Jesus on the cross in the name of power and religion (“to save the nation, for the greater good, our religion requires it”) and those willing to take up crosses (to counter the religion and powers of the day). It was the equivalent of the president and the attorney general, not rabble rousers, not protesters, but the religious and political powers, who put Jesus on the cross. What we can now perceive, because of Christ, is that the violence done to Jesus follows the age-old rule of redemptive violence. This violence has always been an attack on God, which would displace him with the god of violence. The peace of the gospel is the counteraction of God, in which the war on God is exposed and is being defeated, through the cross and its warriors.

It is this reality which Lewis’s principle puts into play. Paul describes the enactment of peace, truth, and righteousness, as their own weapons their own means and end. The armor of God (Eph. 6:10-20) does not consist of secondary means or material: truth, righteousness, and peace, are their own armor. The movement called “salvation” is the deployment of weapons of nonviolence which constitute the word of God. These are not simply defensive weapons but are part of the offense against the lie, the unrighteousness, the way of violence which Paul describes in Romans 3. In this world, understanding is obscured as all have given themselves over to the lie of violence. The organs of speech deal in death: throats are graves, tongues deceive, and lips spew poison, and this culminates in the shedding of blood and mutually assured destruction (Ro. 3:10-18). Paul sums up this deadly logic as the perversity of doing evil for the good (Ro. 3:8), establishing the law through sin (Ro. 7:1), and committing transgressions to gain grace (Ro. 6:1). Where the undergirding logic, the feet or the moving force of this way, is bloodshed, Paul describes the gospel of peace as its own moving force (an inherent “readiness”). Only peace can counter the contagion and logic that has gripped the world and only peace brings together means and end. It is not by evil that good shall come but the means to the good – peace, righteousness, truth – foster the end through the means.


[1] Walter Wink, The Powers That Be (47). Potter/Ten Speed/Harmony/Rodale. Kindle Edition.

[2] Wink, 45-46.  

“I Can’t Breathe”

The police officer ignores the plea, “Please, please. I can’t breathe,” George Floyd gasps out.  “I can’t breathe, officer.” A bystander addresses the officers: “He is human, bro.” The cop is unphased and keeps his knee in place cutting off Floyd’s breath. After five minutes he is motionless and silent. A bystander notes the unbelievable but obvious: “They just killed that man.”  It is obvious from the video released on the internet that for ten minutes the officer drove his knee into Floyd’s neck. Despite pleas from bystanders, the officer showed no pity or compassion.

Six years ago, another black man, Eric Garner, pleaded with police officers in New York City who held him in a chokehold, saying “I can’t breathe.” He was choked to death and his cry, “I can’t breathe,” became the slogan and chant against police brutality.  

The final words of Frank Gabrin, the first ER doctor to die of coronavirus were, “I can’t breathe, help me.” His partner reports, “he was gasping for air in great, hoarse breaths, but could not get enough oxygen.” By the time paramedics arrived, Gabrin was on the edge of death, or had already gone. His face had turned purple.

 Dr. Byron Safewright indicates that this is a common refrain. “When people came to the hospital, it was because they couldn’t breathe. But when they had oxygen, it just didn’t help. They still were fighting for air. It doesn’t matter how much oxygen we give you — it doesn’t improve the problem.” The coronavirus can infect the respiratory tract, irritating and inflaming the airways. As the infection travels through the respiratory tract, the immune system fights back but this causes airways to become even more swollen and inflamed. As the body fights back suffocation results.

Some of Gabrin’s final texts before contracting the virus were, “Don’t have any PPE that has not been used. No N95 masks ― my own goggles — my own face shield.” He is one of numerous, and as of yet uncounted, medical workers across the U.S. who have succumbed to the virus, many of whom have died due to lack of personal protective equipment (PPE).  State legislators and health care providers across the country called on the Trump administration to help with the lack of PPE but the administration maintains it is the states’ responsibility to procure PPE and Donald Trump has deemed the shortage “fake news.”

Columbia University recently released a study showing 36,000 fewer people would have died in the midst of the crisis if the U.S. had acted just one week earlier to impose social distancing. If the country had begun locking down cities and limiting social contact on March 1, 83 percent of the nation’s deaths would have been avoided, researchers estimated. President Trump called Columbia University a “liberal, disgraceful institution” after it released the study.   

Vanity Fair reports that heading into the Memorial Day weekend, Trump complained that he was COVID-19’s biggest victim. “This is so unfair to me! Everything was going great. We were cruising to reelection!” Trump said to an adviser.

There are many ways to bring on asphyxiation but the most well-known is crucifixion. Pierre Barbet describes crucifixion as “death by asphyxiation.” The crucified have severe difficulty inhaling, as the chest, with arms outstretched, is expanded and unable to take in more air. The struggle is to pull the body up, either with the arms or the legs (which explains why breaking the legs insured a quick death), so as to be able to take in air, but one becomes exhausted. As with COVID-19, it is actually the attempt to fight for life that kills. It is a slow process of exhaustion and suffocation, very much like having a knee thrust into the throat so as to shut off oxygen. The more one cries out the greater the loss of oxygen. Crucifixion was preserved for those considered less than human and it was deployed as a means to frighten slaves into maintaining their station without rebellion or complaint.

The state requires sacrifice so as to maintain an ordered world – that of the slave or capitalistic economy. The knee of state, literal or metaphorical, requires the asphyxiation of the most vulnerable. The question is whether to identify with the powers that would vie for the economy, for “law and order,” or whether to identify with the vulnerable being asphyxiated.  

Jason Rodenbeck challenges us to do the right thing:

kill me with George Floyd

murdered in public by
the powers’ enforcers over
vague accusations before
mobs of bystanders, some
begging for mercy, he gasped

“I can’t breathe.”

and then he died.
what terrible crime must he have done
to be worthy of such treatment?
would it have even mattered if
he was innocent?

murdered in public by
the powers’ enforcers over
vague accusations before
mobs of bystanders, some
begging for mercy, he gasped

“I’m thirsty.”

and, when he had
asked forgiveness for them,
then he died. alone.

what terrible crime had he done?
nothing more than loving George Floyd.
and on his cross he gasped with George
on the pavement.

it didn’t even matter that
he was innocent.

I suppose it’s easy at 3 AM from the
quiet safety of my dining room to say
“I’d rather die with George Floyd than
suffer another to die alone.”

I’m sure it will be much harder to speak
when it happens in front of me,
and I am tempted to retreat to the
quiet safety of my whiteness.

but I hope in my heart that,
if that time comes I will
have the courage say to those officers

“if you really must kill someone,
kill me with George Floyd.”[1]


[1] Found On His Blog, “Thinking Peacefully,” https://jasonrodenbeck.wordpress.com/2020/05/27/kill-me-with-george-floyd/?fbclid=IwAR2gWip5xURX_8l4ZNacvPDnJIzCVDNlPgYADeDXQptGMWtWC9ooftdOycY

Is Evangelicalism Imploding?

The Netflix documentary, The Family, demonstrates the way in which the name “Jesus” has been deployed as a Master Signifier (an empty marker holding ideology together) by one of the most prominent Christian organizations. The documentary hints at a conspiracy but what it demonstrates is the replacement of doctrine and specific teaching (the organization produces its own version of the Bible, entitled Jesus, consisting only of the Gospels) with ideology. Doug Coe, the primary force behind the Family or Fellowship, understood that the work of “Jesus” was most effectively done the “more you can make your organization invisible.” Invisibility and plasticity (a willingness to welcome everyone with power into the fellowship) has made of “prayer” and “Jesus” the all-inclusive tent which has not only included every sitting president dating back to Dwight Eisenhower (all have attended the National Prayer Breakfast) but has included operatives from Russia (e.g. Marina Butina, the Russian woman who pleaded guilty last year to acting as an illegal foreign agent), genocidal dictators, Muslim potentates, as well as being connected to the crushing of organized labor domestically, and an international effort to promote “family values” (an anti-gay/lesbian agenda).  

The invisible center to the Family may be the factor which the documentary misrepresents. That is, we keep watching the documentary expecting there to be some final disclosure, some secret essence, some “it” factor to the Family. As with every ideology, there is nothing at the center other than the presumption that there is some essence which escapes full disclosure. It is the function of ideology which Jeff Sharlet (the author of the books on which the documentary is based and the central voice in the film) describes but fails to name.  In his description, the organization revolves around “Jesus” as an empty center but mainly functions as an organization of political power. The agenda of the group is to connect with, among others, “financiers and industrialists, congressmen, television industry, news industry, state governments, seminaries and churches, junior executives.” Power and influence will cover a multitude of sins – most visible in the organization’s endorsement (anointing) of Donald Trump. As the group previously demonstrated with Mark Sanford (the governor and congressman who went missing for 6 days and later admitted he was with his girlfriend) once the group decides God has chosen you, most anything goes (Sanford was persuaded by the Family not to resign and is now considering a run for president).

The film, like the Trump presidency, is a demonstration of the manner in which conservative American Christianity coalesces around an absence. Evangelicalism, with its focus on future heavenly rewards, imputed or theoretical righteousness, penal substitution, and faith devoid of works, presents the perfect empty vessel. The ethics of the meek and lowly Jesus is as disconnected from the Family’s pursuit of power as sexual purity is from Jimmy Swaggart or nonviolence from Jerry Falwell Jr. or identity with the poor from Joel Osteen.  A religion with an empty center reveals its structuring principle by what it pursues. Power, sex, money, represent the object of desire (objet petit a or the impossible object of desire), which indicates ideology reigns in place of the anti-ideology of the faith of Christ; which is not to say those in the Family understand ideology anymore than Jimmy can understand illicit sexual desire, or Jerry can understand violence and power, or Joel can understand love of money.

The Family, like the evangelicalism from which it springs, reproduces forms of idolatrous religion because it is of the same mold (nothing is made an absolute something). The presumption of a fundamental antagonism (whether between foreigners and citizens, liberals and conservatives, heterosexuals and homosexuals) means definition by opposition or by what it is not. The Family, as with evangelicalism, takes as one of its primary tenets the opposition to illicit sexual pleasure (gay/lesbian sex). Think here of Jimmy Swaggart, Ted Haggard, and the endless line of hell fire preachers condemning the lurid sex of the sinners – a sex that clearly structures their own desire. The gay/lesbian is representative of the intolerable sin in evangelicalism – the unobtainable object structuring desire. The Family has journeyed over land and sea (Mt. 23:15) to promote their anti-gay agenda in Romania and Africa.  

Ted Haggard, president of the National Association of Evangelicals, focused on condemning homosexuality in his preaching while having a homosexual affair. When confronted with the inconsistency by Larry King, Haggard explained that Christianity is a “belief system” (not “a way,” an ethic, or set of practices) which not only takes into account but is marked by the expectation of sin: “You know Larry . . . Jesus says ‘I came for the unrighteous, not for the righteous . . .’ So as soon as I became worldwide unrighteous I knew Jesus had come for me.”[1] In this understanding, belief is one step removed from identity. The faith of Christ makes no room for desire (a way of life which takes account of embodiment) while allowing desire to implicitly structure the religion. In this sense, Donald Trump is the ideal representative of evangelicalism in that he puts on full display the transgressive pleasures his followers can vicariously enjoy. A brief but telling scene in the documentary has Pat Robertson smiling with delight as he describes the sexual exploits of “God’s anointed,” Donald Trump.

Perhaps one of the key figures demonstrating the inherent antagonism in evangelicalism and in the Family is Mark Siljander, whom I interviewed (here). Congressman Siljander made the mistake of identifying too closely with purported Family values, of welcoming everyone to the table. He describes his shift from fundamentalism to “common sense American values” and a growing appreciation for common ground with Muslims. The Family was always willing to meet with and associate with anyone in power – Doug Coe proved this in accompanying Siljander to meet Muammar Gaddafi. Siljander began to study the Koran and to restudy the New Testament, but while working to embrace Muslim leaders and declared “war criminals” in the Middle East, Dick Cheney and the Bush administration were fueling the war on terror. American religion had a new enemy.

 Siljander is one of those good (naïve?) souls who miss the inherent distance created in ideology between belief and practice. Overidentification with ideology exposes its absurdity. Like the soldier that identifies too closely with the rhetoric of boot camp – the ridiculous obscenity of “kill, kill, kill” repeated outside of bootcamp is exposed by one who misses the necessary irony. Like the patriot that too obscenely identifies with love of country (I once heard a Japanese minister describe the atomic blast over Hiroshima as the light sent from God – the obscene side of America as a Christian nation), Siljander exposed the limits of the Family version of the gospel by affirming it too strongly.

His realization that Muslims also follow Jesus and worship God came at an inopportune time. His work with “war criminals” or the new enemies of the American establishment during the “War on Terror” meant his efforts for peace were now “ties with terrorists.” As Ted Haggard explains to one of his gay lover victims, “You know what, Grant, you can become a man of God and you can have a little bit of fun on the side.”[2] Siljander missed the slippage of the ideology of “common sense American” religion and (through a seemingly contrived set of circumstances) ended up serving a year in jail due to the manipulations of those in power. The religion which primarily espouses power on the one hand cannot do without its enemies on the other.

Where the real-world engagement of Christ’s ethics, his challenge of the principalities and powers, his overcoming of death, is not put into place ideology is at work – enforcing the law, denying the desired illicit pleasure to others, oppressing in the name of freedom, creating identity by what it opposes. The Family simply illustrates the ideological nature of evangelicalism and perhaps is one more sign of its implosion.


[1] David E. Fitch, The End of Evangelicalism? Discerning a New Faithfulness for Mission: Towards an Evangelical Political Theology (Theopolitical Visions) (p. 96). Cascade Books, an imprint of Wipf and Stock Publishers. Kindle Edition.

[2] Ibid

Escaping Idolatrous Capitalism

To ask what comes after capitalism is on the order of asking what comes after idolatrous religion. [1] One might devote his life to defeating Baal worship only to have Baal replaced by Kali. Improvements may be made in the exchange but people will devote themselves to the gods of culture and these gods (even in their atheistic and Christian incarnation) will bear the image of their makers. Capitalism (or late capitalism in all of its incarnations) is the refinement of all that one would expect of a religious system: nothing is made an absolute something, excess/surplus value (not to be found in any actually existing entity) is the only true value, exponential desire set to consume the world (literally sacrificing the planet in poisoning and despoiling its resources) with no counter value (human survival, care for creation, care for those immediately being sacrificed) able to halt the slaughter. This new world religious order may be unsustainable but it appears all pervasive and irresistible. In the devolution of culture, the human disease – the compulsive attempt to extract life from death, has unified into a world religious economy of perfect plasticity in which the god cannot be satiated.

Equating love of money or a system which promotes love of money (greed) with idolatry (Col. 3:5; I Tim. 6:10) goes to the heart of the system and the apocalyptic nature of resistance.  It is important not to be blinded by extraneous elements – imagining that manipulating the economy, exposing the fallacies of the particular system, or reordering the religion is the answer. Capitalism reengineered or exchanged for something else might improve the lot of some: as in the joke that under communism everyone now drives a limo, the explanation comes that the party boss drives the people’s limo on their behalf whereas under capitalism the same man drove it only for himself. One might have tried to convince the ancient Aztecs that the gods did not need war or that the sun would still shine without offerings of human hearts and blood, but the underlying economy would still be at work. The gods are at the service of a very particular economy extracting life from death. One might as well try to convince Donald Trump to give up his wealth, health and wealth gospelers to give up their gospel, name-brand Christianity to sell its possessions, or evangelicals to trade in Dave Ramsey for Jesus’ admonitions against wealth and the wealthy. Only an apocalyptic reordering of the world permits the naming of the idol from the clearing of an alternative economy and kingdom.

Locating the love of money with idolatry means that this too is a nothing that can be treated accordingly. Capitalism is the same process of gaining symbolically (in the realm of the law or the gods) through a process of destruction as is found in every idolatrous sin system. As David Hart describes it, “It is a system of total consumption, not simply in the commercial sense, but in the sense also that its necessary logic is the purest nihilism, a commitment to the transformation of concrete material plenitude into immaterial absolute value.”[2] One is “morally bound to amorality,” greed is good, and the  “the lust of the eyes” is cultivated as, with idolatry, more is the goal. Just as idolatrous religion consumes the lives of its worshipers, so too capitalism is aimed at uninterrupted, planet despoiling, life destroying consumption that is destroying the planetary body for nothing. The living interchange of life becomes a death exchange in which relationship (to others, the planet, and God) is converted into an exchange value – a dead piece of paper.

The answer is not, as Hart claims, that the early Christians were communists. While those in Jerusalem may have willingly shared their possessions, others such as the Corinthians had to be coaxed into giving a respectable amount of money to aid the poor in Jerusalem. This gift reveals that the economy out of which it flows is not communism but something more pointed. The dividing wall of hostility between Jew and Gentile is broken down in Christ, and the removal of this barrier is, for Paul, the archetype of salvation. Money shared by Gentiles and accepted by Jews is the token of its accomplishment. Specifically, the money stands in place of the wall of hostility as a bridge between two alien communities and religions. Judaism is unique in this, not because its law constitutes the only barrier, but because it is representative of all dividing walls between all peoples.

At this point in history it is easy to comprehend that capitalism and nationalism, like any religion, requires its walls. That the wall is also the killing field, and vice versa, is obvious in primitive religion as well as modern politics. For example, in Aztec cosmology the Sun God, Huitzilopochtli, was waging a constant war against darkness and to ward off the dark (and simultaneously ward off the Aztecs’ enemies), Huitzilopochtli required human hearts and blood (supplied, anthropologists now know, from among enemy combatants and peoples). The religion of human sacrifice is the barrier defining Aztecs and warding off their enemies. Paul once stood firm in the breach of the dividing wall of hostility, attempting as a good Pharisee to seal up the border. Christ was sacrificed by Israel to ward off Rome and to secure the Temple from Roman wrath (which eventually came anyway in 70 A.D.). Paul, as a Pharisee, was willing to make more human sacrifices to the cause.

In taking up this offering though, Paul has a very different explanation of Christ’s death: “For you know the generous act of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that by his poverty you might become rich” (II Cor. 8:9). This sacrifice transforms the economy of Israel, the sacrifice of the Temple, and the orientation to Gentiles. The new Israel and the true Jew will now worship in a Temple not made with hands but crafted from among all peoples in which the dividing wall of hostility is broken down. Christ’s purposeful impoverishment is to be imitated by his followers, enriched by his life which is then to be shared. “I do not mean that there should be relief for others and pressure on you, but it is a question of a fair balance between your present abundance and their need, so that their abundance may be for your need, in order that there may be a fair balance” (8:13-14).  Economies of lack, necessitating sacrifice of the Other are undone. Paul sees the death of Christ as ensuring their end through the koinonia.

This purposeful impoverishment and generosity is not a vocation for the few but, in Paul’s universal vision, embraces the world-wide (Jew/Gentile) koinonia which is to displace the god of the age. Idolatry and capitalism depend on disparity and human sacrifice: either outright slaughter or the wage-slavery which impoverishes the many for the few. In the koinonia-economy abundance is not for accumulation but for relief of the poor – an opportunity for balance on both sides. Capitalism, by legal definition, treats corporate entities as persons – persons that have a singular purpose – capital gain (accumulation of wealth). In Paul’s explanation, abundance is a sign of an imbalance that needs correcting, a gift that needs to be shared, an opportunity to give and to in turn become an opportunity for others to give. This economy is pointedly aimed at destroying the barrier of human religion and identity. It is not simply an alternative economy but is aggressively invasive in its generosity. If ever there were an anti-capitalist creed it is to be found in the koinonia of Christ.

 This purposeful poverty and dispossession explains why the New Testament does not qualify its condemnation of riches. Jesus good tidings are for the poor (Luke 4:18) and the prosperous and rich are disqualified as disciples: “every one of you who does not give up all that he himself possesses is incapable of being my disciple” (Luke 14:33). The choice is to be rich and suffer judgment (Matt. 5:42; Luke 16:25) or to store up heavenly treasure (Matt. 6:19-20). The choice is between mammon and God (Matt. 6:24), which gets at the truth that money can become a God-like power serving to center a religious-like identity where it is not sacrificially given away.

James depicts it as an absolute and unqualified choice: “You have condemned and put to death the righteous man; he does not resist you” (James 5:6). In his depiction, one is either with the dispossessed savior, the righteous man, or with the wealthy. Biblical Christianity is geared to expose idolatrous religion, but the idol must be named and its economy exposed. The Christian koinonia must be as dispossessively generous as her Lord, so as not to be found among those whose gold and silver “will consume your flesh like fire” (James 5:3).


[1] For Jonathan, Scott, and Matt and the special koinonia we share and for inspiring this blog.

[2] David Bentley Hart, “What Lies Beyond Capitalism? A Christian Exploration” Plough https://www.plough.com/en/topics/faith/discipleship/what-lies-beyond-capitalism?fbclid=IwAR0KPKstix_yBjp5QjfJvGAyZMzs4T4VbIDLpoiSC8xZajuZDV0dh8n9gpI

Two Possible Futures for American Christianity Exemplified by Martin Niemöller and Dietrich Bonhoeffer

The Christian journey is not simply individual but corporate so that salvation is being joined to a new society (the body of Christ) called the Church. This is not a parallel kingdom, an alternative reality, or (as in Luther’s notion of the two kingdoms) what God is doing with his left hand on earth while his right hand is busy with the spiritual realm in the heavenly kingdom. The tragedy (always subject to reversal) unfolding in the American church, attached as it may be to this two-kingdom notion, might best be recognized (and averted) when viewed in conjunction with the wartime experience of the German church, and in particular, in the lives of the two most famous German Christians. Martin Niemöller and Dietrich Bonhoeffer exemplify the outworking of a two kingdom theology and the alternative, respectively, portending two possible theological outcomes in the American context Continue reading “Two Possible Futures for American Christianity Exemplified by Martin Niemöller and Dietrich Bonhoeffer”

Forging an Alternative Imagination: Setting Aside Evangelical Artifice for the Art of New Creation

The Forging part of Forging Ploughshares presented itself due to my work on a forge as a teenager. My academic career in high school indicated to everyone involved, but especially to my father, that heavy thinking might not suit my abilities. He contacted Kansas State Farriers College, a rather inflated title attached to a barn, farmhouse, and a mobile home/dormitory which had been started by the last full-time Army farrier upon his retirement (or so he told us). Bob Bechdolt, a larger than life character in many senses (he must have been approaching about 400 pounds and was at that point involved in a battle with the State of Kansas to have his school officially recognized) came to visit us on our small farm in Kansas and my father was convinced I should learn horse shoeing.  This would include learning to forge horse shoes (using hammer, anvil, and forge, to make approximate half circles out of strips of metal) as well as all that is involved in getting shoes on horses. So, between my junior and senior year of high school I spent many hours using a forge attempting to craft horse foot wear. The use of the forge, I came to learn, is an art unto itself[1] and so too the art of living which would produce ploughshares – representative of the peaceable Kingdom. Continue reading “Forging an Alternative Imagination: Setting Aside Evangelical Artifice for the Art of New Creation”

Escaping Law and Order Christianity: From Interpassivity to Intervention into the Law

In Tibetan Buddhism the supplicant writes his prayers or mantra on a piece of paper and attaches the prayer to a prayer wheel and spinning the wheel is the equivalent of chanting the mantra or saying the prayer. The prayer wheel does the chanting or praying and one is freed up to think of other things. Slavoj Žižek compares it to the laugh track on television sit coms. It is not simply that hearing the laughter you will know this is a funny joke, but the laugh track does the laughing for you. Just as the prayer wheel prays for you, or ancient weepers could be hired to weep at the funeral for you, the laugh track relieves you of the effort of laughing. The story is told that a visitor to the house of the famous scientist, Niels Bohr, upon seeing a lucky horseshoe said to Bohr that he was surprised that such a great man would believe such nonsense. Bohr snapped back: “I also do not believe in it; I have it there because I was told that it works even if one does not believe in it!” The act of hanging the horseshoe relieves one of having to directly believe – it is enough to have nailed it to the wall. This is the way religion works in Japan: if you would interrupt someone at their prayers at a shrine and ask if they believe in the religion, they would likely deny that they are in any way religious. Belief is not a necessary part of the religion as the rituals, the priests, the regular observances, relinquish one of having to directly believe. Robert Pfaller has coined the term “interpassivity” to capture the paradox of this distancing of the self from one’s own beliefs. What one does – nailing the horseshoe, spinning the prayer wheel, employing weepers or laughers – frees from direct engagement in what one is doing. There is relief from the superego injunction to obey, to believe, to enjoy, which is, of course, Paul’s picture of our orientation to the law. There is an incapacity of the “I” or will which arises in this internal distancing – “I am not able to do what I want,” Paul says. Continue reading “Escaping Law and Order Christianity: From Interpassivity to Intervention into the Law”