A Christian Reflection on the Antitheses of Voting and Jesus’ Narrow Way

For the first time in almost two decades, I plan to vote in an upcoming election.   I am not proud, nor do I plan to wear an “I voted” sticker.  Mine is a confessional statement.  A repentance.

I am not a “loyal citizen” of the nation, as much as it may offend my close friends.  I am, instead, a person torn between my first and only allegiance to a Kingdom not of this world and the sense I have that the powers of this nation have become more ruthlessly cruel than ever in my lifetime.[i]

You must understand that I am not a Democrat.  I was raised to be a “conservative,” but I found that my reading of the Gospel changed the way I understood the Christian’s relationship to this world’s politics.  As I continued to read Jesus, the apostles, and especially John the Baptist in Matthew’s gospel, I realized that none of them (especially Jesus and John the Baptist) ever encouraged Christians to seek power in this world’s power structures.  This was, inherently, anti-Christian (in the sense that it is the opposite of what Christ taught), because the politics of this world are exercised through violence and exploitation of the weak.

Instead, their politic was one which was antithetical to the politics of power and, importantly, their engagement to those politics was purely prophetic.  Apparently, we followers of Christ would not change the world by working our way into the structures of powerful kings and rulers (something Jesus was tempted with when he was tempted in the desert), but we would strive to create an alternative Kingdom—God’s Kingdom—in and among the kingdoms of this world.  And this Kingdom would grow like yeast in a lump of dough or like weeds in a garden to gradually overturn it.

The politics of the King of our Kingdom are about servanthood, humility, and peacefulness–not power, self-aggrandizement, control, and violence.

Few people who call themselves Christian understand the Gospel this way (the way I think we do at Forging Ploughshares).  For this reason, for almost two decades, I have found myself a critic, not just of this world’s power structures, but of people who claim to follow Jesus and who dismiss the message of the gospels as they pursue political power for their chosen party.   The apostle Paul (as Paul Axton has articulated so well, so often) would, I think, call this “doing evil that grace may abound.”

In other words, many of my friends and neighbors, people that I preached to for years, I believe have rejected everything Jesus taught in the pursuit of control of the Supreme Court, for the purpose of overturning Roe vs. Wade.

Being willing to oppress and cage children whose families seek asylum from corrupt governments or gang violence and blindly supporting a man who is accused of sexual assault without even caring whether the claim is adequately investigated because you want to “save unborn babies” is engaging in evil in order to do what you take to be good.

Take, for example, evangelical support for the endlessly corrupt Trump administration.  Or the insanity of the Republicans in the Senate who have hypocritically broken every one of their own rules and run over any opposition no matter who it hurts or who it decimates for the purposes of taking over the Supreme Court (Lindsay Graham’s shouting “God, you all want power!  I hope you never get it!” is, perhaps, the most revealing moment of gas-lit, Freudian slippage I have ever seen on television—Shakespeare could not have written greater irony).

The confirmation of Brett Kavanaugh to the Supreme Court is, perhaps, the ugliest example of this evil in the Trump era so far.  Acknowledging that the claims of sexual assault made against Kavanaugh were, as yet, not proven, it was clear to nearly any onlooker that the Republicans were dead set against actually looking to see if they were true (and, admittedly, the Democrats were using these women [and any women who have been sexually assaulted] as well).  That said, it was easily apparent that no amount of hash-tagging “MeToo” would affect the steely hearts of a bunch of old rich white men inches away from controlling what they’ve lusted to control for forty years by putting a younger version of themselves in the court—a white man of obvious means with a self-documented history of bullying, carousing, drunkenness, and womanizing privilege.

Meanwhile, the “Christians” I have known in recent years have blindly gone along with it and even defend it—because, they, too, believe in the politics of power over and against the person they call “Lord” on Sundays without realizing that calling Jesus “Lord” means putting oneself at odds with “voting Republican” for the purpose of establishing “good” through power and control.  They do not realize that they have aligned themselves with the very wealthy hypocrites James chastises throughout his letter.

Listen, my dear brothers and sisters: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him?  But you have dishonored the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court?  Are they not the ones who are blaspheming the noble name of him to whom you belong? James 2:5-7

How could people whose sacred text contains these words have ever thought that putting the world’s greediest, most lecherous and gluttonous sexual predator in the office of president was a means of doing good?  How could they still claim to follow the one who said, “Foxes have dens and birds have nests, but the Son of Man has no place to lay his head?”  Simply put—they can’t.  And the world recognizes it, even if they don’t.  And my neck (along with those of my friends) bears the scars of the people who have tried to behead me for saying so.

That Said…

That said, as much as some of my more progressive friends who are just as angry about the current state of affairs believe that voting “Democrat” this year is our only hope, I don’t.  I do plan to vote Democrat, but only because of my guilt that my “brothers and sisters” whose daily church is Fox News have sold their souls to put evil in power.   And, at this point, I am convinced (however self-deluded I may be) that my voting is not about taking power as much as it is about checking the power of the most evil group of people I can think of.

I feel like Dietrich Bonhoeffer wrestling with how to confront the political evil of his time.

Today, in response to the Kavanaugh decision, a friend of ours posted a picture of a woman in tears on her Facebook.  Like all things Facebook, one has to trust that the story behind the image is true, but this story seemed plausible.  It was an image of a woman weeping after the Kavanaugh confirmation because she wondered if women who had been sexually assaulted would ever be believed or even heard.

And, at that moment, as much as my friends are urging one another “Let’s hold them accountable at the polls,” the only words I could muster were “Blessed are those who hunger and thirst for Justice,[ii] for they will be filled.”  These words, one of the Beatitudes of Jesus’ Sermon on the Mount, promise that in God’s Kingdom, those who are hungry for what is right will be satisfied because they find what is right and just in Jesus’ Kingdom.  This, of course, is not possible in the economy of power of this world’s political structures, no matter which Caesars, kings, or presidents and senators are in power.  This is because the politics of power are antithetical to self-emptying politics of the Kingdom, which is the only true way to peace and real justice.

Yet, this is an idea which is so far removed from our imaginations as to be nearly incoherent.  And it is precisely because we cannot imagine a life without power that it is so.  Or, as Jesus said it, “It’s a small gate and a narrow way to this Kingdom, and few find it,” a statement rarely quoted in today’s Americanized Christianity which sees no tension between Jesus’ call to “let the little children come to me” or “go and sell everything you have, give it to the poor, and come and follow me” and turning asylum-seeking children away or the selfishness of prosperity theology.  In a recent conversation in which I argued that VP Mike Pence is not a Christian because of his willingness to participate in and defend kidnapping innocent children whose parents are seeking asylum, I was told, “You’re claiming someone is not a Christian because of their politics?  Come on!”  Apparently, in this new faith, one can do all manner of anti-Christian evil and as long as one calls it “politics” the call of the Gospel is irrelevant.

My response?  “You will know them by their fruit.”

Recently, I had a conversation with a friend which I am hesitant even to share, but which I have concluded indicates that I, also, clearly struggle to find Jesus’ gate.  I told him that even as there is so much public pressure to overcome the tradition of the dismissal of women and children who claim to have been sexually abused or assaulted, I, too, in my darkest imagination (even knowing all of the statistics) have worried about being falsely accused of abuse.  In my heart of hearts, I know that Donald Trump’s vile fear-mongering speaks to a fear deep in my own heart.

My friend, wisely, admitted that this is a legitimate concern and that there are evil women out there as much as there are evil men who could, in fact, take advantage.  But he challenged me back that saying so could only hurt the “movement” which is drawing attention to centuries (millennia) of injustices to women.  There is, I suppose, no shortage of modern naiveté in assuming that such injustices can be cured with the proper application of democracy and social revolution.  But, as he and I talked, it occurred to me that the thing I’m really afraid of is my own vulnerability.  I’m afraid of my own cross.

The truth is, as a man, the socio-political structures in place favor me on this issue, and as a white man, even more so.  And I draw some comfort in that, knowing that a person who makes an accusation may not be immediately believed.   But that position of privilege puts those who are not in it at a disadvantage—one which is easily exploited by the Trumps and (perhaps) Kavanaughs of this world.  And, so, I find myself resistant and worrying that a change in this privilege makes me more vulnerable.  As it must.

Acknowledging, for the moment, that this supports my theory that what is behind all politics of power is fear (fear of insecurity, or of death—which John has told us that perfect love has “cast out”) the real idea that I must accept is that, as a follower of Christ, my own vulnerability is simply an accepted reality, or, more precisely, the entire point.  To follow the one whom the apostle Paul has said, “emptied himself” of power by becoming a human, a servant, and obedient to death on a cross, means that I, too, must empty myself of power (privilege) and become like him, obedient to death, even death on a cross.  Jesus, himself, said, “Pick up your cross and follow” and in another place, “A student is not greater than his teacher,” (meaning, if they did it to me, don’t think they won’t do it to you—be ready).

And this concept is entirely foreign to the pursuit of political power.

This year, I am voting for the first time in nearly two decades.  I do not do it lightly, and I do not do it proudly.  I do it begrudgingly, having agonized about it for nearly two years.  I do it primarily because I recognize the failure of the American churches to articulate the Gospel as Jesus preached it and, in doing so, have adulterated the Gospel of kenosis (self-emptying) for the false gospel of power and nationalism.   I do it because, if all Christians believed as I do, Donald Trump and these power-hungry monsters would not be in power, for all Christians would have seen what was obvious—that what we are seeing is the opposite of our faith, an idolatry of epic proportions, and would have been too busy being salt and light to have been taken in by Trump’s angry, hateful rhetoric.

But, as I vote, I will do it with eyes wide open, knowing that what I am participating in is not the Kingdom of Heaven that Matthew so carefully taught us, but the kingdom of this world that is fallen and cruel.  I do it knowing that my real hope for this world is that, after we have been crucified with Christ, we, too, will be raised with him on a new earth, one without earthly kings and presidents, one without powers and principalities, one that is just and peaceful.

I do it, repentantly, praying as John the Revelator did, “Amen.  Even so.  Come, Lord Jesus.”

[i] It is difficult not to hear NT Wright arguing that Jesus’ Kingdom may not be of this world, but it is certainly for it.  In this way, Wright argues for participation in the politics of power and violence, something he can hardly avoid as his church structure is tied to the British House of Lords.  This I take to be an equivocation and a contradiction to of Wright’s own teaching on Paul’s statement that Jesus has disarmed these powers (a question I once had the privilege of posing to Dr. Wright).

[ii] Most often translated “righteousness,” the word from the root dikaios, is likely better translated “justice” (think hunger and thirst for what is right or just).  In the first century, the term “righteousness” carried that sense. In ours, it is more likely to be understood as “personal righteousness” which is often translated to “being cleared of guilt.”  Using the word “justice” helps us to see that this was intended to appeal to those who are oppressed and marginalized, I think.

Chapter 3: A Conversation with Friends

This piece is a part of a larger project which dreams of the peace of the Resurrection.  

Chapter 3: A Conversation with Friends

It is appointed for each person once to die…and then the judgment.

“Well, she’s coming for a visit.” I said with some anticipation to my little raccoon friend as we crossed the valley on my way back to our mountain.  He’d managed to find me on the way out of town and had been following at a short distance, pausing only when he found something along the way more interesting than me.  Most likely what kept him following was the smell of food coming from my pack.  She had packed a few lunches for me for the trip back: some cheese and bread, one of those caramel apples from the fair wrapped in wax paper, and a bottle of fresh water.  The bandit (I had taken to calling him that) stopped and gave me a quizzical look when I spoke.  I’m never sure whether he’s really understanding me, or just being a raccoon.  But, for a moment, I got the feeling that he was puzzled by my sense of excitement and my anticipation at her visit. Continue reading “Chapter 3: A Conversation with Friends”

Trust in God: Lessons in Being Small from David and Goliath

The following is a guest-blog by Tyler Goss, converted from a sermon he preached at Berea Mennonite Church in Atlanta, GA, June 24, 2018.

I have a hard time understanding what complete trust in God looks like. I mean—I trust that God cares about me…I trust that God pours out unconditional love for me…but, what about when it comes to a big situation that seems out of my control, like a car accident or a robbery? What about the risk of nuclear war in my lifetime…? I don’t know what completely trusting God looks like. Why do some die, and some escape death? Why do some suffer and others live extravagantly? In a war, both sides may trust in God to see them through the fight…but it’s a battlefront, people will die, loved ones will not return home. Does my trust in God lead to my safety? Or, looking at trust from another angle, if I trust in God, what is it that I am to trust God with? My future, my finances, my health, my plans? What does it mean to trust in God? Continue reading “Trust in God: Lessons in Being Small from David and Goliath”

Colin Kaepernick as Minor Prophet

Of the “controversy” surrounding the “take-a-knee” protests among certain players of the NFL (beginning with Colin Kaepernick), much noise and political commentary has already been made.  As is usual, social media and the blogosphere have been lit up with shrill opinions since Kaepernick first refused to stand during the playing of the national anthem in protest of repeated examples of egregious police violence against young black men and boys.  Because opinions on this topic tend to be immovable, I don’t doubt that my contribution here will have little impact.  Yet, I can’t help feeling that the perspective I wish to share here may be very different from the ones typically shared—certainly in “evangelical” circles. Continue reading “Colin Kaepernick as Minor Prophet”

Salvation Through a Change of Covenant: The New-Covenant of Peace as a Counter to the Covenant with Death

One of the most interesting developments in recent theology is the renewed focus on the atonement or the meaning of the saving work of Christ.  There is nothing more basic to Christianity than salvation and many (I am thinking here of my experience with beginning theology students) seem to presume there must be absolute consensus. While there are a variety of biblical metaphors for atonement these are usually sorted out into the standard overarching theories: Christus Victor or Christ’s victory over Satan, satisfaction (which included particular readings of sacrifice and punishment) and the moral influence theory (Christ died to demonstrate the love or wrath of God). (Some would suggest that ransom constitutes a separate theory and note that divine satisfaction should be separated out from penal substitution.) More recent theories have evolved around Rene Girard’s scapegoating theory in which Christ as the last scapegoat undoes the scapegoating mechanism.  This fits well with development of nonviolent theories of atonement such as J. Denny Weaver’s narrative Christus Victor.  David Brondos sets forth ten additional soteriological models (e.g. redemption/recapitulation, theosis or the union of the divine and human natures, entry into the Kingdom, reconciliation, liberation, and proclamation).  One might term this a crisis in soteriology but, though there are competing models which contradict the others, the overall trend is toward a more participatory and transformational understanding of the death of Christ.  There is a gradual closure of the gap that is present in many theories between the benefits of the death of Christ (e.g. some reducing it to going to heaven) and living out the Christian life as a disciple (ethics).  Michael Gorman[1] suggests that all have fallen short (they are all stuck on the penultimate “how” and have missed the all-embracing “what”) in not naming “new-covenant” as the category under which all the others can be subsumed.[2]  Gorman is building on the shift to a more participatory understanding (entry into the Kingdom through living out a cruciform life) but the specific thing which this new-covenant brings about is peace (in Gorman’s explanation and in his exhaustive proof of this explanation from Scripture). What I would add to Gorman’s “new-covenant of peace,” which Gorman is far from alone in recognizing (though it may have gone unnamed as a theory of atonement), is that this “what” of salvation contains within it the very “how” he would set aside (the end or goal of salvation as the peaceable Kingdom gives us a direct insight into how it works as a displacement of a world grounded in violence). Continue reading “Salvation Through a Change of Covenant: The New-Covenant of Peace as a Counter to the Covenant with Death”

Looking for the Church

Driving on the interstate with my wife tonight, we passed another giant church billboard advertising for a church which, prophetically and almost literally, meets at Six Flags here in Atlanta.  In bold letters next to a picture of the preacher in a slick suit, it said something to the effect of, “[name of church] Feels Just Like Home.”

In the darkest recesses of my mind I found myself thinking, “Then why not just stay home?” Continue reading “Looking for the Church”