An Anomalous Death

Religion across time and cultures is full of people working, sacrificing, and acting in a manner in some way designed to get to the divine. Some have sacrificed anything from the smallest of animals, to human children to please the gods and obtain their favor. Some religions focus on meditation, on performing an impossible clearing of all desire so that the divine may enter the mind and be experienced. Other religions have an intense list of rules that need to be followed without deviation so that god will not be displeased and allow the follower to live in a blessed post-death life. Religions across time and locale have a million variations on what man has to do to attain the favor and presence of the divine.

The common theme throughout is this idea of separation. There is some sort of divide, some sort of barrier in the world or in us that is keeping us from the presence and favor of whatever supernatural force is out there. The vast majority of religions prescribe actions that must be taken by humans to get to the divine. The teachings of Christianity are that the divide that exists was caused by us, is inevitably in us, and cannot be changed by us. It calls this barrier sin. Everyone has sinned. No one is righteous. It requires a righteousness beyond what anyone has ever had to acquire the divine. It is not within the power of humans to overcome the barrier that is keeping them from the divine. Our actions are fated to fail to bring us to God.

So God did something about it. The story of Christianity, and indeed, I believe, the real story of humanity, is that God, knowing our inability to fix the errors we made that bar us from Him, stepped into our realm to defeat the sin in us that keeps us from the favor and presence of God. The real story of the world is not that people are desperate for the divine, but that the Divine has shown himself wonderfully desperate for us.

Desperate enough to die. It's a pretty familiar thing here in the U.S. with the pervasiveness of Christianity, but if one stops to think about it, it sure sounds frickin' weird. Yeahp, I'm gonna save the world by dying for it. We think that it takes a lot more dramatic action. In our minds, at least in my own, it seems that the defeat of sin necessitates a lot of punitive measures and constant monitoring of the behavior of everyone. It requires the dealing with all circumstances that cause sin. I don't know all that the defeat of sin would entail, but dying a shameful death??? Really? Sounds foolish.

What is actually required, however, was not a stronger action, but an infinite love for God and people. This is what Jesus had. He had love for God such that Jesus would not do anything to sacrifice his intimacy with Him - Jesus would not sin because he longed so much for deep intimacy. Yet, he took on all sin and gave up that intimacy, not as an act of rebellion, but as an act of obedience to God and love for the people he came to save from their sins. The love of Christ is unparalleled. No one could take on sin who was already full of it. No one could give up intimacy when they didn't have it. Only a perfect man, like the unflawed lamb, could give himself up for other with efficacy.

This is not the story of divine wrath. It is not about God being so unable to contain his anger that he had to destroy something beautiful (movie reference, anyone?). There is a cost to sin… actually, it is less a cost and more an earning. What we earn by sinning is death. That is our wage. It separates us from the source of life (God, YHWH, Jesus - in case you're not catching on) because by living in it, by being taken by it, we are living apart from God, moving away from God, becoming more and more unlike the image of God in us. The sin doesn't go away. The effects of sin are eternal. The buildup of the barrier between us and God is unbreakable. We are fated to obtain our wage, to get what we deserve. This is our story. Our reality. There is no hope with an intervention of infinite power.

The cross of Jesus changed everything. God came to us because we could not come to Him. He took our sin from us, he took the guilt, he took the dark ugliness, he took from us what was keeping us from reaching Him… he placed it on Himself, and in a mysterious way only possible within the divine relationship, separated himself from the source of life because of the sin he took on. Then, in dying with the sin of the world on Him - taking for himself what we earned - sin died. What was required for propitiation of sin was the death of the sinner, instead, the one without sin placed it on himself and experienced its consequences of death of the body and spirit.

But we have the option of keeping our sin. We can hang onto it and experience separation from God in physical life, and experience the complete absence of God (again, the source of all life) in death. Or we can, like the Jews did with their animal sacrifices, place our sins and sinful heart on Jesus and allow Him to take our sin to the grave. This requires sacrifice because in giving up our sin we sometimes give up things that seem to give us life, but this way that seems right leads to death. Our sacrifice is completely insignificant compared to the sacrifice of Jesus, and just like Jesus and his sacrifice, we sacrifice our sin for the joy set before us, because giving up our sinful selves means the acquisition of intimacy with the God of life and the experience of freedom from things we may never have known were chaining us. God leaves the result of the story of Jesus up to me and you. Choose life with me.

Help me with my writing and thinking… where are my thoughts unclear? Where does my writing get in the way of my thoughts?

A bunch of thoughts on a general political theology

These are utterly incomplete, it just might be a while before I get around to thinking about this again... any responses would be helpful.

Complexity. Ambiguity. Difficulty. Those concepts run through my head when I think about how I am to act in the political realm as a follower of Jesus. I am theologically challenged by it. For the first time in a while, I'm taking the challenge and seeking the answer in Scripture.

I begin with the new testament because I'm living under the new covenant. I also begin with the words of Christ, as He is my Rabbi and His interpretations of Scripture are those that I choose to live by. Sorry for the lack of Scripture references. It becomes a little tedious to cite every single reference to Scripture. Those familiar with the NIV version will likely notice a lot of similar language.

Jesus had no issue eating with tax collectors. He never told them that they should leave their profession because it was inherently sinful to work for the government as a Jew. He praised the faith of the Centurion who fought for the ruling authorities. He doesn't even work directly against the authorities when they are being unjust (as with John the Baptist). His confrontation seems to exclusively be with the religious leaders instead of the political system, despite the reality that the political rulers and system was pretty screwed up.

Generally, as demonstrated by his discussion of paying taxes to Caesar (Mthw 22:15-22), Jesus avoids conflict with the government and doesn't hold them responsible for the social wrongs, even though He does warn His followers to watch out for the yeast of Herod - warning them in some way of how his sinful way of life can spread through the culture and negatively affect their actions (Mk 8:14-15). This is more about general personal morality and Herod happens to be someone who can negatively affect that because of his position. The warning stands today I think: do not fall into the trap of being sinfully impacted by the religious or political authorities. He blames Satan and He blames the Jewish people who have not been the light of the world. It is the responsibility of those people that know God to bring all YHWH is to the world. The Gentile government cannot be expected to right what is wrong, especially since the government of the world is under the influence of the king of this world. Certainly it can be said of my Lord and Savior that He did not talk or live as if the best way to build the Kingdom is to be heavily concerned by the actions of the government. The best way to bring YHWH is to pray, to talk of Him, to battle the Spiritual forces of evil in the heavenly realms, and to actively love people by rectifying what is wrong in the lives of individuals.

Even at the end of his life, being killed by the Roman government, He minimizes the responsibility of Pilate. Pilate appears confused about Jesus' lack of verbal self defense, asking Jesus, "Don't you realize that I have power either to free you or to crucify you?" Jesus responds in a way that is surprising in that it is neither haughty, nor self-defensive, nor intimidated. Jesus simply, gently, tells the plain truth. Jesus answered, "You would have no power over me if it were not given to you from above. Therefore the one who handed me over to you is guilty of a greater sin."

Jesus minimizes the responsibility of the government for the wrong being done and emphasizes the responsibility of those who are following YHWH. It is a very interesting move because Pilate does have full control over whether or not Jesus is executed. But those living under YHWH have a greater responsibility than the government. If rectifying the government were the answer, then Jesus would have talked more about the rectification of the government. But He doesn't.

The Messiah talks about how to live at peace with the ruling powers and as for their injustices, Jesus gives some peaceful ways to gently resist the ruling authorities and elucidate the unfairness of their laws (Matthew 5:39-41). These things are political actions, but they make up a small portion of Jesus' teachings. He doesn't fight against them, condemn them, or work toward righting the evils of the Roman Empire. Jesus is about those chosen by and who chose YHWH being the light of the world, and so it is to the Jews that Jesus directs His injunctions to be the light of the world by living justly, mercifully, lovingly, walking humbly with YHWH. As followers of this man we must take responsibility rather than placing it on someone else. Living righteously - both in how we act and how we relate - is vital to being a disciple, vital to making real change. Political work is ancillary.

Satan as ruler of this world

Kingdom of God, lead into OT

Exemplifies avoiding govt. controversy and focusing on people of YHWH

The government certainly seems to be a thing of the world, made necessary by the fall, but not the ideal (these ideas will be discussed in more detail when I touch on the Old Testament). Jesus is pretty clear: "My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jews. But now my kingdom is from another place." There is so much in this statement for us to receive as political acters. The way things are done in worldly kingdoms is not the way things are done in God's heavenly kingdom. Although physically we all reside is an earthly kingdom, our citizenship is in heaven first and we should not be surprised to find ourselves thinking and acting like aliens in a foreign land. The use of political power as such is a pretty earthly idea and is not the way that things are done in the kingdom of God. Jesus showed that pretty plainly.

When the followers of the Messiah tried to make him a political king, he wouldn't allow them and he got out of the situation. He wouldn't accept the political position. That was not his form of power and that was not the way that he was going to redeem humanity and make everything right. He wouldn't allow his disciples to fight for him. Jesus even called Peter Satan because Peter had a problem with the way that Jesus said that his kingdom was going to come about. Pilate's questioning of Jesus reveals his confusion over this unorthodox king.

It is confusing. The wisdom of the kingdom, of God, appears foolish to us, but it is the great wisdom, insight, brilliance, and foresight of God. It is the best way. The way to life. It is not the way that we think about kingdoms. It is not the way we think about making things right. The crux of it is in ways and thoughts that are higher than ours.

As far as it depends on us, we are to live at peace with everyone, doing what is right in the eyes of everyone, that we may be in the best position possible to preach the message of Jesus Christ to everyone. It usually doesn't work to preach to a person one has a discordant relationship with. This living at peace with everyone is the same way that we are to act politically. The disciples in Acts demonstrated this interaction with political power perfectly.

As Stephen is being put on trial by the Jewish government (functioning within the Roman government) he does not criticize the faultiness of their trials or discuss their politics, but he speaks into their hearts and lives as individuals and as a religious community. He comes to them as a brother and speaking of their history leads up to Jesus Christ and who He is for them as YHWH's chosen. The focus, even when in court, a centerpiece of politics, is bringing the spiritual message of Jesus.

Paul is an even better example of a man who works within a political system to spread the gospel. Jesus tells his disciples to be shrewd as serpents and innocent as doves. That's a solid manner of describing how Paul maneuvered politically. After his conversion, he preached about the good news of Jesus like none other. Some people didn't like this. It certainly didn't jive with Roman ideas of authority. Paul pissed off the Jews preaching the gospel. He then had a trial, where he preached the gospel, and was thrown into prison by the Romans, but used his Roman citizenship (having been born in Rome) to obtain a fair trial rather than the injustice he was receiving. Guess what he did at the trial? He spent more time preaching the death and resurrection of Jesus. This is how he interacted with the political community… as if they were all just people in desperate need of the grace of God found in His love through Christ Jesus.

Other New Testament stuff:

Ephesians slaves and masters

Romans 13

1 Cor courtrooms

1 Thess 4:11-12

Titus 3:1-2

1 Tim 2:1-4 - "I urge, then, first of all, that requests, prayers, intercessions and thanksgivings be made for everyone-- for kings and all those in authority, that we may love peaceful and quiet lives in all godliness and holiness. This is good, and pleases God our Savior..."

Old Testament:

Nehemiah

Kinglessness - God as king

Eden ideal

Prophetic ideal

Kingdoms of the world?????