A Brief Meditation on Violence

A “sword” (actually, AK-47) that Shane Claiborne and others have beaten into a “plowshare” (image credit)

Today on the Nomad Podcast I heard Shane Claiborne say that it was the belief in the early church that when Jesus disarmed Peter, he disarmed all Christians forever. I’ve heard this argument before (maybe from Shane, with whom I share Philadelphia roots, including in Circle of Hope), but it’s what he said next that brought tears to my eyes. He then talked about something that is a frequent conversation topic in my home and with my boys especially, the myth of redemptive violence. He said if ever there was a test case for the myth of redemptive violence, this is it- Peter defending the only truly innocent person that ever walked the face of the earth, Jesus. I then made the connection that may have been obvious to others but somehow escaped my visceral awareness at least, between the redemptive in the “myth of redemptive violence” and the redeemer, Jesus. When we talk about violence as somehow evil, regrettable, or bad- but as the lesser of two evils or as necessary to prevent a greater evil- we’re talking about the myth of redemptive violence. I think what we’re saying is that the use of violence is somehow redeemed by its necessity to restrain a greater violence or a greater evil.

What is missed in this argument is that if redemption is the end that the means are to bring about, there is no substitute for Jesus, and it’s terribly ironic that we would even try. One way of viewing the cross, after all, a way I increasingly prefer, is to see that on it Jesus absorbed the violence of the world without retaliating, thereby breaking the world’s endless cycle of violence forever. When we then take it (violence) up again, we commit a double offense. First, we (hopefully) unwittingly re-start the violent cycle the cross was meant to put an end to, and we commit idolatry by substituting a sinful tool for our savior, hoping  that the tool (violence) can put a stop to sin (in the form of other violence), when in truth only Jesus can do that.

As we then try to find ourselves in the story of Jesus we forget who we are. We are not to be counted among the crucifiers; we are to be counted among the crucified. We don’t wield the violent Power of the state to restrain evil or for any other purpose. On the contrary, we take up our cross and follow Jesus to certain death. As I’ve also heard Shane say, we can’t simultaneously love our enemy and prepare to kill them (by taking up arms).

Lord, let us hear what the Spirit says to the churches.

Good Consumers are Bad Christians

Tom Petty in The Postman (image credit)

Dear Person I’m Close To Who “Loves Jesus and ‘Merica Too,”

First of all, wasn’t Tom Petty great? If you missed it, my salutation alludes to his song, “Free Fallin’.” Back in my more “fundagelical” days at Gordon College, an upperclassman once told me that he believed the music of Tom Petty would save the world, as it was blaring out his window toward the field outside our dorm. Maybe he was just trying to be provocative, but who can forget Tom’s memorable turn in The Postman (image above)? Anyway, there’s some growing tension between you and I as we share life together these days but have what seem to be wildly different values and mutually exclusive ideas about what it means to follow Jesus. So this is what I would say about all this to you, if I could.

I do believe that we have a common commitment to following Jesus, but what that life of discipleship looks like and where I think Jesus is heading is very different for me from what seems to be the case for you. For example, I don’t believe that the Christian life is primarily about escaping hell for a better life in heaven after we die. I believe following Jesus is about joining in the family business of reconciliation and renewal. Heaven isn’t someplace we fly away to when we die; heaven is the reality in which God’s rule is unquestioned, and at the end of time we don’t escape to heaven; heaven comes to earth. Jesus said the kingdom of God is upon you; it’s right here, even now. For those who would fully follow Jesus, heaven (the reality in which God’s rule is unquestioned) has already begun.

This has dramatic consequences for how we live right now. My family and I are not trying to hunker down in a Christian bubble and wait for everything to burn. We’re trying to live as if the God of the universe has already saved us, and nothing can separate us from his love. Therefore, we have nothing to fear. We will not be afraid of immigrants and refugees, for example. Everyone with white skin like ours are immigrants to this land, and there’s a sense in which all citizens of heaven are immigrants to that land too. As Jesus followers we are called to welcome strangers and to love neighbors and enemies alike. We will do so.

As Jesus followers and citizens of heaven, we know that we cannot serve two masters, and we know that we must look with clear, unflinching eyes at the truth of our history. An honest look at U.S. history, for example, cannot end with the conclusion that the U.S. has been mostly good for the world, with a few faults along the way. The U.S. is an empire very much like Rome in Jesus’ day, and an honest, unflinching look at the witness of Scripture reveals empire as a primary force that the people of God are called to resist.

Go here for a description of this image depicting U.S. empire. It’s “rich,” in more ways than one.

In the U.S., and- because of U.S. colonialism and domination- therefore throughout the world, capitalism and violence go hand-in-hand as the tools of empire, used for the purpose of ordering the world in opposition to the will and reign of God.

Capitalism forms people as consumers who endlessly envy what some neighbors have and fear what other neighbors lack and might take from us, thereby making the poor especially our enemies. Jonathan Wilson-Hartgrove says this best, and this is one of my favorite passages from his book God’s Economy:

 

Meanwhile, the worldwide U.S. driven economy is consumer based and has been for some time. It would collapse if we stopped buying stuff. Therefore desire is manufactured in us along with the stuff that we’re constantly being taught to desire. We window shop at the altar of our screens, and will click “buy” the moment there’s enough funds in the bank or in our credit line. This makes us good consumers, and bad Christians.

Capitalism would not be possible without violence. It is a system that was constructed violently on the backs of slaves and through land theft from and the genocide of indigenous peoples, and it is maintained violently as wars are fought over oil (and someday, no doubt, water) and through the everyday violence that keeps some people rich and many more people very, very poor.  This everyday violence can be seen in the militarization of local police forces and in a culture that fetishizes gun ownership and thereby makes every protest and horn honk a situation rife with deadly potential. Everyday violence is seen in the availability of good jobs and pay for some, but not others. Everyday violence is seen in the imposition of contrived scarcity. Capitalism assumes a world with scarce economic resources rather than the abundance of God’s economy and provision. When resources are scarce, self-(ish) interest is incentivized because if I don’t get what I need and want, somebody else will and it may no longer be there for me. So in such a world there is only so much good land and only so many good neighborhoods and jobs.  In a scarce world, if I share what I have, I have less and what I’m left with may not be enough. So I must take and keep what’s “mine,” by force if necessary. In a scarce world, it’s easy to value things over people. In a scarce world, the poor become an enemy because they might want what I have, and might take it.

Jesus lived, ministered, died, was resurrected, and lives on today to save us from all of this.

In God’s economy, there is abundance, not scarcity. The God who created the universe once rained bread down from heaven and made water flow from a rock. Jesus, the true bread from heaven, teaches us to pray only for today’s bread, not for tomorrow’s, not for next week’s, and not for the “bread” we’ll need when we “retire.” Notice, first of all, that it’s our daily bread. It is shared. It is never mine. Because it’s our daily bread, “the one who gathers much does not gather too much, and the one who gathers little does not gather too little.” Such a system is not based on self-interest, but on other-interest. Sharing and redistribution is implied. If my status as a male of European descent literally affords me privilege in the world’s economy so that I’m able to gather much, I must do so to be sure that the one who does not have such privilege in the world’s economy does not gather too little. My “much” plus their “little” in the violent, capitalist system of the world becomes our “enough” in God’s economy. So then, our primary orientation in the world is toward sharing, hospitality, and generosity. Everything belongs to God, and as a result every economic decision I make is as a steward of God’s resources, not the master of my own.

We must do everything within our power to live according to this truth and to teach it to our children. The house I live in, therefore, must be one of frequent shared meals with others, especially those with fewer resources. My house must be a house of hospitality, with a bed ready to share with the one who may not have one. God’s kingdom is upon us, after all, if only we’ll live like Jesus really is Lord here and now, not Trump, not Putin, not Hillary or Obama or anyone else. Jesus is our President. Jesus is the head of our International Monetary Fund. Ceasar’s face and inscription may be on the coin of the land, but Jesus made the metal the coin was printed on. As God has given out of God’s abundance more than enough for all of us, let’s give back to God what belongs to God, which is everything, but especially our lives and allegiance. With Jesus as Lord, the poor will indeed always be with us because we are the ones who share God’s bounty so that the poor do not remain poor long, and we rich do not remain rich long. Let’s resist capitalism and the violence that created and maintains it, and so let us live like God’s kingdom really is here. Amen.

The Trappings of a Very Privileged Life

A.J. Muste (image from the public domain)

I’m probably a bit late in seeking to chime in on Trump’s latest immigration atrocity (including, now, his administration’s efforts to discharge immigrant members of the armed forces and to mobilize a “denaturalization” task force), and I don’t think I have anything substantive to add to the conversation, especially as a middle-class (by USAmerican standards) “white” male. Still, I’m reminded of something that A.J. Muste (pictured above) is reported to have said. According to Wikipedia, Muste “was a Dutch-born American clergyman and political activist…best remembered for his work in the labor movement, pacifist movement, antiwar movement, and the Civil Rights Movement.” In other words, he’s my kind of guy. I heard it reported that Muste, while demonstrating during the Civil Rights movement, was asked if he thought his demonstrating would change the country. He said that’s not why he was doing it. Instead, he said, he was “demonstrating so that his country wouldn’t change him.” I think the same logic applies here too. I’ve said before that I often write to discover what I think. Perhaps I also do it to remind myself, if no one else, of who I am. I do it, on the rare occasion I do these days, not because I think my writing will change the country or even a single other person’s mind, but instead so that in these perilous times “my” country doesn’t change me. I started this post two weeks ago, and said then that I don’t know how you can observe the pictures and stories in the news of late and not be moved by them. I certainly am. Kirsten had asked me then how I was doing, likely referring to the pain and swelling from my torn left meniscus (I had surgery on a torn right meniscus a couple of years ago; now I need it on the left), which was recently exacerbated dramatically by all the heavy lifting and physical labor I’ve been doing to get ourselves moved into our new home and then to get Kirsten’s mom moved in too. She might also have been referring to the stress and fatigue of all those transitions just mentioned, especially related to integrating Kirsten’s mom into our new home and figuring out all of the “new normals” that go along with that; she could have meant any number of things. What I told her was that I was feeling alternately sad, angry, and determined. Interestingly, that range of emotion is probably appropriate for all of the circumstances outlined above, not the least of which is Trump’s family separation (and now, indefinite family detention on military bases) policy.

 

The cold calculation of Trump’s policy is, indeed, infuriating. This land is not my land, or your land, or anyone else’s. The indigenous people of North America regard it, unless I’ve misunderstood, as sacred unto itself. Christian Scripture speaks of it as “groaning” in anticipation of its own redemption. There is an obviously alive quality to it that gives one pause when thinking of it as, indeed, an “it” rather than an “other.” Regardless, for (some of) my ancestors to claim this land by force, commit genocide against its native inhabitants, cultivate and develop it with slave labor in order to turn it into the wealthiest country the world has ever known, and then for their descendants to have the gall to hold it by force and draw lines and erect boundaries in order to decide who can come here, and when, and under what circumstances is an affront altogether worthy of my anger, sadness, and determination. Whey they enforce these arbitrary “laws” with a “zero tolerance” policy that rips babies from their mother’s breast and separates children from families with no plans or infrastructure for ever reuniting them, it is all the more galling still, especially because there is a causal link between our relative affluence and safety here in the good ol’ U.S. of A. and the poverty and violence in other countries that would cause some to undergo the dangerous trek to get here in order to seek asylum. (See, for example, this now 4 year old story that only begins to explore the U.S.’ destabilizing and impoverishing effect on its southern neighbors.)

 

And I can’t help but see a causal link between all that and what’s happening in my own home. As I alluded to above, we have a new home. After spending the past year working so hard to “get small” by giving up as much power, privilege, and possessions as we could so that we could get closer to experiencing life from “under” the oppression of the dominators (of whom we are a part) rather than “over” it, which is our default stance given our inherited “white” privilege and economic power; after coming to learn that solidarity with those under the oppression of the dominators requires proximity to them; after realizing how selfishly we had been living for so very long and making all the changes necessary to get out of debt and move into position to be radically generous and hospitable once we had done so; after all that, here we are as home”owners” again with a house in the ‘burbs, smartphones, two cars, etc. Granted, our second car before was a very expensive one with a very bad loan that we would have spent years repaying, but with the help of our faith community we paid it off and sold it, and our second car now is 11 years old with over 140,000 miles on it which we paid for all at once in cash. Still, we have all the trappings of a very privileged life.

 

And traps they most certainly are. We cut short our plans to be fully debt free (except for student loan debt, which we may die with) by the end of this year when Kirsten’s younger sister moved away, leaving us as the only viable family nearby both able and willing to give care to Kirsten’s mom. Then, the owner of the house Kirsten’s mom has been living in said she needed to sell it, and suddenly we found ourselves springing into action. Kirsten’s mom has declining health and mobility, and it just seemed to be obvious that we should try to get into a house that she could move into with us. She has lived with us before; so we knew there would be challenges, but it seemed to be the right thing to do. One of  the commands of Jesus that we’ve come back to time and again over the past year in our journey of “getting small” is his directive to give to those who ask of us. We felt ourselves being asked, even if implicitly. So we got ourselves in a position to give. When we found a small house with a finished basement and attic that had been divided into 6(!) bedrooms with three small ones in the basement that our little family of four could live in; one main floor bedroom with a bathroom and the kitchen and living room nearby that Kirsten’s mom could live in; and two more upstairs bedrooms that could serve as a guest room and maybe an office, we believed we had found a house that aligned with our values of radical generosity and hospitality, even if it was in the ‘burbs and would make us more proximate to the dominators than those dominated. The house is still very close to our faith community, and by all accounts it’s a modest home (by “white” USAmerican standards). Its footprint is small (though there is a big back yard); there’s nothing “fancy” about it. In fact, it needs some work, but our hope is that it will serve us well as Kirsten’s mom lives with us for now by allowing us to still be hospitable and generous, and in the future, it could give lots of options for communal living.

the house in question

So by the grace of God and in recognition of our “white” privilege, we secured a loan, bought the house, and moved in. Since then we’ve worked tirelessly to get it ready for Kirsten’s mom: painting her room with multiple coats; ripping up carpet and refinishing her wood floor; replacing a door I had broken while ripping up carpet; replacing the main floor bathroom vanity, sink, and faucet to make the bathroom more accessible to her and then dealing with the resulting plumbing issues; replacing some non-functioning kitchen appliances; and the list goes on. Kirsten’s mom moved in now a few weekends ago. She’s coming from a three bedroom house that was entirely full of just her stuff, and moving from that whole house with all those rooms into basically just a bedroom in our house, and a smaller one at that. She’s made a genuine effort to pare down and give away some of that stuff she had, but our now shared home has still been awash in the sea of all the stuff she brought, and daily it’s been a struggle to bail out. Part of the “paring down” process she’s engaged in has involved offering random things to our kids, including a jar full of sea shells, some framed nondescript scenic background pictures, etc. This all led to a situation recently in which our Xbox owning, expensive YMCA summer program attending boys were arguing over who was getting which of grandma’s framed random scenic pictures; meanwhile, migrant 4-year-olds from Central America are sleeping in cages courtesy of the U.S. government and “my” taxpayer dollars, while their parents are on the fast track to deportation, all so that coal miners in W. Virginia can be distracted from learning the real reason for their declining job prospects, and my heart is ready to burst.

 

God, help us. Forgive us for all the times our actions make clear that we value things more than people. Forgive us for all the ways we continue to benefit from privilege afforded to us unjustly. Forgive us for how easily we fall back under the spell of Mammon, for how readily we accept a wealthy lifestyle afforded by capitalism and created and maintained by violence. Many, many times over the past year I spoke of capitalism/Mammon and violence as the two forces I saw most powerfully at work these days (and probably in all days) doing all they can to thwart and resist the ever coming kingdom of God. It’s actually kind of ironic. We who would resist the “new world order” are seen as just that, resisters working over and against the dominant forces in the world today. Confoundingly, in truth it is those who seek to maintain this brutal world order founded on that which is not God’s rule, that which is not God’s economy of Jubilee- it is they who are the resisters; they are the ones fighting an inevitably lost cause. It may not seem that way most days, but I don’t doubt for a second that it’s true. God’s kingdom of love and justice will come. God’s will, will be done on earth just as it is in heaven because heaven will come to earth and is doing so even now. We who would really follow Jesus then must be constantly reminded, and must remind ourselves as I hope I am doing now- that we are people from the future; we are a foretaste of the feast to come. We are to embody the new reality that God is birthing by being an alternative to what the sin-sick world has to offer.

 

Wake us up, Lord, and give us boldness to live with radical generosity and hospitality, with radical love and acceptance, in S. Texas, in the Gaza Strip and Jerusalem, in Minneapolis and Washington, D.C., and in my own little home in the ‘burbs. Amen.