Peace through Nuclear Threat: A peace that put Jesus and numerous others on a cross

 

Picture of fence gate with sign that reads "no path."

Photo by Annie Spratt on Unsplash

by Herb Montgomery | February 15, 2018


“Yes, we are to engage in the work of justice alongside those working in matters of labor, race, and the developing world. We are to also engage that work in matters of gender equality, ability, age, sexual orientation, gender identity and expression, and indigenous people’s rights.  We have an important choice to make. Either we will choose to allow anxiety and frenzied desperation to lead us down a path of mass destruction we wrongly think will create peace, or we can choose to be fiercely loyal to our fellow human siblings, seeing ourselves in their eyes, seeing ourselves in their struggle toward distributive justice. We can choose the beautiful but difficult task of building a world that will eventually thrive through compassion, safety, justice, and peace.”


 

“To shine on those living in darkness and in the shadow of death, to guide our feet into the path of peace.” (Luke 1:79)

I had a smart mouth as a teenager. I was the quintessential little guy with a big mouth and I had a lot of growing up to do. But what kept me out of trouble was that I had a bigger friend whom no one in my school wanted to mess with. Most of the school was afraid of my friend, which ensured no one messed with me. It assured me a certain level of peace and freedom from anxiety as I walked through my school’s halls. I’m not proud of how I abused this social insurance in my public junior high school.

Now consider our global community. At the risk of oversimplification, there are a lot of parallels between junior high and high school and the international climate right now. On February 2, the Trump administration announced its new nuclear weapons strategy. It comes with a price tag of at least $1.2 trillion for upgrading the United States’ nuclear weapons arsenal and developing new nuclear weapons too.

Anti-nuclear advocates have stated this strategy is “radical” and “extreme.” As the climate breaks down around the globe, this new strategy (and the new global arms race it will set in motion) has caused the doomsday clock to be moved up 30 seconds to two minutes to midnight. (Read more at The Guardian.)

Whether I’m thinking back to my school’s locker lined hallways or at our global community today, I see two paths toward peace. One I would argue is not actually a path toward peace, but a lull before the next fight/war. The other path is rooted in what some refer to as enough-ism. I’ll explain.

Jesus lived in a culture where the known world’s peace was later called the Pax Romana (the Roman peace). That peace was similar to how peace is presently attempted in our global community. In a world controlled by capitalists whose primary motive is to protect their present and potential future profit, “peace” is achieved in the way I had peace roaming my school’s hallways: either have the biggest stick yourself, or be friends (allies) with the one who has the biggest stick. Be the biggest bully on the top of the hill yourself, or at least have that bully as a friend you keep happy with you. In this model, pragmatism takes a higher priority than people. Humanity as a whole is considered of less value than the fate of an elite few.

That’s the peace of Rome: achieved through fear of violence. To make waves in the Roman world was to court the possibility that you could end up on a Roman cross. Jon Sobrino refers to this in his evaluation of Jesus as a holy troublemaker who also unmasked injustice, making waves in solidarity with those being pushed to the margins and undersides of his own society:

“Jesus, then suffered persecution, knew why he was suffering it and where it might lead him. This persecution . . . reveals him as a human being who not only announces hope to the poor and curses their oppressors, but persists in this, despite persecution . . . The final violent death does not come as an arbitrary fate, but as a possibility always kept in mind.” (Jon Sobrino, Jesus the Liberator, p. 201)

True to form, like most people who stand up to the system in a way that significantly threatens those in positions of power and privilege, Jesus ended up on a cross. This is how threats are handled on this pathway to this kind of peace.

The Pax Romana, and the kind of peace America attempts to achieve globally, puts many Jesuses on many crosses along the way. Ultimately, it produces Hiroshima and Nagasaki. If Jesus’ cross does nothing else for us, it should at least unmask the results of this strategy. The human price tag alone should be enough to awaken opposition in the lives of Jesus followers. After all, this is the same policy that brought Jesus and many more with him to death before their time.

In the gospels we encounter a Jesus who had a different vision for peace than Rome did. Jesus’ vision was of peace through distributive justice: no one would have too much while others did not have enough. It was a reparative justice, a restorative justice, and a transformative justice. It was enoughism.

“Looking at his disciples, he said: ‘Blessed are you who are poor, for yours is the kingdom of God. Blessed are you who hunger now, for you will be satisfied. Blessed are you who weep now, for you will laugh.’” (Luke 6:20-21)

Jesus envisioned a world where the poor in spirit were given the kingdom (Matthew 5:3). This phrase does not mean spiritually poor. That interpretation has been used, too often, to circumvent Jesus’ call for us to stand in solidarity with those who are materially poor. It is also not a call to become poor in spirit. In Luke, we are told that Jesus, even as a child, was not poor in spirit, but “strong in spirit” (Luke 1:80).

So what does Jesus mean in Matthew by “poor in spirit”? We get a clue just two verses later in Matthew 5:5 where Jesus says, “Blessed are the meek, for they will inherit the earth.” In our present world, the meek are not given the earth but are rather walked on, walked over, and bullied. Jesus calls us to create another kind of world, one where even the meek, the most vulnerable among us, are taken care of and ensured a safe world to call their home as well. This is what Jesus means by “poor in spirit.”

Today’s world belongs to those who have a fighting, competitive spirit, a drive to succeed. But some have had their spirit so broken that they simply don’t have any spirit left to try. Jesus calls us to create a world where those whose spirits have been broken and who don’t have anything left to give are taken care of. “Blessed are those who mourn for they will be comforted.” For these people, the new world will bring reparative, restorative, and transformative comfort. A new world is possible!

In verse 6, Jesus speaks of this same demographic when he states, “Blessed are those who hunger and thirst for righteousness, for they will be filled.” The word “righteousness” is not personal or private. It’s not a meritorious credit that admits them into postmortem bliss. It’s about righteousness here, now. The Hebrew concept of righteousness includes distributive justice and societal justice: those who hunger for this world to be put right, they will be filled!

That leads me to the differences between the Pax Romana, the kind of global peace America seeks today, and the peace that is the fruit of the world Jesus envisioned. The peace in the gospels is not peace because the biggest bully with the biggest stick is sitting on top of the heap telling everyone to sit down and shut up. The peace we find in the gospels is a peace that is the intrinsic fruit of a world shaped by the values of distributive justice. Everyone has enough.

Two relevant statements from Borg and Crossan in their book, The First Christmas:

“For Augustus and for Rome it was always about peace, but always about peace through victory, peace through war, peace through violence….

“The terrible truth is that our world has never established peace through victory. Victory establishes not peace, but lull. Thereafter, violence returns once again, and always worse than before. And it is that escalator violence that then endangers our world.” (Marcus J. Borg and John Dominic Crossan, The First Christmas, p. 65, 166)

It was this same violent path toward peace that in the end put Jesus on a Roman cross. IAs Sobrino rightly states, it is also the source of “all other violences.”

“First, Jesus’ practice and teaching demand absolutely the unmasking of and a resolute struggle against the form of violence that is the worst and most generative of others because it is the most inhuman and the historical principle at the origin of all dehumanization: structural injustice in the form of institutionalized violence. It follows that we have to unmask the frequent attitude of being scandalized at revolutionary violence and the victims it produces without having been scandalized first and more deeply at its causes.” (Jon Sobrino, Jesus the Liberator, p. 215)

Again, there are two paths toward peace. We can work on bigger, more technologically advanced bombs. Or we can work toward reparations, restoration, and redistribution that considers not only what is just for us, but also what is just for those we share the world with and who are the most vulnerable among us.

“It is crucially important for Christians today to adopt a genuinely Christian position and support it with everything they have got. This means an unremitting fight for justice in every sphere—in labor, in race relations, in the ‘third world’ and above all in international affairs.” (Thomas Merton, Peace in the Post-Christian Era, p.133)

There are more spheres than the ones mentioned by Merton, too. Yes, we are to engage in the work of justice alongside those working in matters of labor, race, and the developing world. We are to also engage that work in matters of gender equality, ability, age, sexual orientation, gender identity and expression, and indigenous people’s rights.

We have an important choice to make. Either we will choose to allow anxiety and frenzied desperation to lead us down a path of mass destruction we wrongly think will create peace, or we can choose to be fiercely loyal to our fellow human siblings, seeing ourselves in their eyes, seeing ourselves in their struggle toward distributive justice. We can choose the beautiful but difficult task of building a world that will eventually thrive through compassion, safety, justice, and peace.

This is the path of peace that the gospels and the teachings of the Jesus we find there call us to:

“To shine on those living in darkness and in the shadow of death, to guide our feet into the path of peace.” (Luke 1:79)

HeartGroup Application

In the book I mentioned above, Borg and Crossan remind us that each path toward peace requires something of us.

“Each requires programs and processes, strategies and tactics, wisdom and patience. If you consider that peace through victory has been a highly successful vision across recorded history, why would you abandon it now? But whether you think it has been successful or not, you should at least know there has always been present an alternative option—peace through justice.” (Marcus J. Borg and John Dominic Crossan, The First Christmas, p. 75)

What does peace through justice look like?

What are some of the programs, processes, strategies, tactics, wisdom and patience that this alternative path toward peace involves? Discuss these with your group and see what you can come up with. And then find a way in your community that your HeartGroup can engage the work of distributive justice. Know that as you do so, you are working toward peace. As the saying goes, if you want peace, work for justice.

Another world is possible.

Keep living in love, survival, resistance, liberation, reparation, and transformation.

Thanks for checking in with us this week.

I love each of you dearly.

I’ll see you next week.

You Will Judge the Twelve Tribes of Israel

A long table set for a meal

Photo by Francois Pistorius on Unsplash

by Herb Montgomery | February 8, 2018


“Our saying this week tells us that another world is possible . . . Our challenge is to shape a society that reflects a set of values that shape our world into a safe, compassionate, just home for us all—a world where each of us has a seat at the table, regardless of our ability, age, race, gender, orientation, gender identity or expression; each of us seated at the table, each person having a say in the world we are creating, all with a preferential option for the most vulnerable among us.”


Featured Text:

“You who have followed me will sit on thrones judging the twelve tribes of Israel.” (Q 22:28, 30)

Companion Texts:

Matthew 19:28: “Jesus said to them, ‘Truly I tell you, at the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.’”

Luke 22:28-30: “You are those who have stood by me in my trials. And I confer on you a kingdom, just as my Father conferred one on me, so that you may eat and drink at my table in my kingdom and sit on thrones, judging the twelve tribes of Israel.”

In the book of Judges, judges were liberating revolutionaries.

In this week’s saying, the “judging” indicates governance. The ancient Hebrew hope was not the same as the hope of many sectors of Christianity today. Many Christians today have their hearts fixed on one day becoming a disembodied soul in some distant realm of heavenly bliss. The ancient Hebrews were much more concerned with this life than with an afterlife. They hoped that someday Messiah would come and all oppression, all injustice, all violence, and the earth would be put right. Our saying this week reflects this earthly hope.

What also strikes me about this week’s saying is the use of the word “thrones.” Few other words would seem more out of harmony with the ethical teachings we have looked at in the gospels so far. But just two verses earlier we find these words:

Luke 22:25-26: “Jesus said to them, ‘The kings of the Gentiles lord it over them; and those who exercise authority over them call themselves benefactors. But you are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves.’”

I, like some of you, am not interested in thrones, in having another person on a throne over me or being on one myself over others. What I do resonate with are more egalitarian, democratic, nonhierarchical, voluntary, non coercive forms of organizing human communities. As I’ve often remarked in this series, one of Jesus’ most foundational solutions to the individualism we face in our society today is community. His community is not one where someone sits on a throne and others bow. It’s a community where we each take responsibility for taking care of each other.

As I contemplated this week’s saying a bit further, however, it hit me. Jesus doesn’t use the singular word “throne.” He uses the plural word “thrones.” Now the idea behind this saying could have been akin to the model in Deuteronomy where the Hebrew men were to “choose some wise, understanding and respected men [sic] from each of your tribes, and I [Moses] will set them over you.” So the men did just that. The men they chose were appointed to have authority over the people at large “as commanders of thousands, of hundreds, of fifties and of tens and as tribal officials” (see Deuteronomy 1:13-15). The gospel of Matthew seems to agree with this model in that it mentions twelve specific thrones, sat on by twelve male disciples, over twelve Jewish tribes.

But in Luke we get a different image for this word “thrones,” one not limited to a hierarchal twelve. In Luke, these thrones are associated with eating and drinking and having a seat at Jesus’ table. This calls us to consider Jesus’ table fellowship in Luke’s gospel.

Luke 5:29-30: “Then Levi held a great banquet for Jesus at his house, and a large crowd of tax collectors and others were eating with them. But the Pharisees and the teachers of the law who belonged to their sect complained to his disciples, ‘Why do you eat and drink with tax collectors and sinners?’”

Luke 14:12-14: “Then Jesus said to his host, ‘When you give a luncheon or dinner, do not invite your friends, your brothers or sisters, your relatives, or your rich neighbors; if you do, they may invite you back and so you will be repaid. But when you give a banquet, invite the poor, the crippled, the lame, the blind, and you will be blessed.’”

Luke 15:2: “But the Pharisees and the teachers of the law muttered, ‘This man welcomes sinners and eats with them.’”

In the gospel of Luke, Jesus shares a table with people who faced religious, political and economic exclusion every day and were pushed to the margins and undersides of their society. Jon Sobrino, referring to how religion is used to do the same today, writes:

“The name of God is used as religious justification for oppressing others, and this is what must be unmasked . . . It is not difficult, then, to understand Jesus’ anger at the way religious people manipulate his God. (And maybe here is the place to think about the manipulation of theology, its ideologizing role, in tolerating—not to mention encouraging—the oppression of others in the name of God.) . . . When piety is used to go against creatureliness, religion becomes an oppressive mechanism. The creator who comes in conflict with creatures is a false God and false gods make even the pious inhuman.” (Jesus the Liberator, p. 168-170)

Jesus welcomed to the table those who were being denied a place there. Shirley Chisholm, who in 1968 became the first black woman in the U.S. Congress, often chided, “If they don’t give you a seat at the table, bring a folding chair.” She, being “unbought and unbossed,” was a force to be reckoned with in New York City as she advocated for the disenfranchised people in her district during her 14 years in Congress. We see that same solidarity with people who face various forms of oppression in the Jesus of the gospels.

Jesus associates with the marginalized, seats them at a table where they were welcomed to “eat and drink,” and also gives them thrones. Luke describes many thrones, an image that would make much more sense if we are called to care for each other. Each of us, in our own way, sits on a throne from which we set in motion the kind of world we will all experience together. Today we might use the word democracy. In Luke, we don’t find a king on a throne, but a people on many thrones, together determining a world where the meek are not walked over and where the poor are given the kingdom, the hungry are fed, and poverty is eliminated (see Acts 4:34).

This is a world described from the bottom up. Every person welcome at the table. Every person on a throne. Every person’s voice heard. Every person’s story valued. Every person experiencing worth.

Our society still associates the seat at the table with power today. One of the reasons people are excluded from the table in our society is to limit their say in the kind of world that those in power are shaping. Take the history of voting in the U.S. as an example. Originally only men who owned property were allowed to vote. Thomas Paine was one of the earliest voices stating that this was not right, and that the vote should also include those who did not own property, too. Eventually White women won the ability to vote. We still see efforts to exclude people of color from voting today.

If history teaches us anything, it’s that those whom we exclude today are those we will seek to exterminate tomorrow. Whatever world we create out of that exclusive table will invariably be unsafe, unjust, and heartless for those not allowed to sit at the table from the start. Consider the vote again. The U.S. out of all many-throned (democratic) nations has the lowest voter turnout. We don’t have a holiday so that working people can vote. And there are numerous other efforts made to “intrinsically” limit who gets a say. Noam Chomsky has repeatedly stated over the last few years that the poorest 70% of society is “literally disenfranchised.”

 “Their political representatives simply pay no attention to them, so it doesn’t matter what they think…This is a plutocracy, not a democracy . . . As you move up the [income] scale, you get a little bit more influence. When you get to the very top, [that’s where] policy’s made.”

This helps explain why most of the economic gains made over the past three decades have gone to the top 1%. The number of those who get a “throne” or seat at the table, a say in how things operate, is very limited. The top 1% are making the decisions.

Our saying this week tells us that another world is possible. Even anarchists, who are anti-hierarchy, believe that social society should have some form of voluntary organization. Our challenge is to shape a society that reflects a set of values that shape our world into a safe, compassionate, just home for us all—a world where each of us has a seat at the table, regardless of our ability, age, race, gender, orientation, gender identity or expression; each of us seated at the table, each person having a say in the world we are creating, all with a preferential option for the most vulnerable among us. In this world, there are self-determining “thrones” for everyone.

“You who have followed me will sit on thrones judging the twelve tribes of Israel.” (Q 22:28, 30)

HeartGroup Application

Last summer I had the pleasure of meeting of Rev. Otis Moss III of Trinity United Church of Christ. Each week, this historic community sends out a weekly email devotional and this past week’s devotional moved me deeply. It’s a reminder of the importance of community. It begins with the African proverb, “If you want to go quickly, go alone. If you want to go far, go together.” It continues, “One of the great tragedies of our time is that we live in an individualistic culture that teaches us that our ultimate value is not in what we give to the world, but in what we have and what we achieve. Our value must be derived from individual hard work, persistence, and determination! Then, along our path we find that this is a myth. We discover that we need others, and that ‘to go far,’ we must travel together . . . We all have the sacred responsibility to support one another. We all share the divine responsibility of ensuring that everyone in our community is growing, thriving, and prospering.”

I want to share with you Trinity UCC’s Prayer and weekly action with you as well, because I think that they have intrinsic value for you as well.

1. For the next seven days, I want you to take time each day to pray this very simple but profound prayer:

“Lord, help us to realize that our lives are dependent on each other. Help us to use the gifts You have given us to do justice, love mercy, and walk humbly with You. Amen.”

Also, I’d like you to journal how this prayer changes your own focus throughout the week.

2. Share with your HeartGroup how this prayer impacted your week.

3. Lastly, their weekly action:

“Find an organization that is engaged in work that you feel is important, and join them.”

Do this in your local community and share with your HeartGroup what you experience by doing so.

Another world is possible.

Keep living in love, survival, resistance, liberation, reparation, and transformation.

Thanks for checking in with us this week.

I love each of you dearly,

I’ll see you next week.

The Parable of the Entrusted Money

 Picture of money

by Herb Montgomery | February 1, 2018


“In the story, this king’s passion was profit. The God Jesus described at the heart of the kingdom was passionate about people, not profit. Jesus’ “kingdom of God” was a community where people were valued over profit, property, power, and privilege. Debts were cancelled, slaves were set free, prisons were abolished, and wealth was redistributed more justly: no one had too much while others didn’t have enough to even survive. Jesus’ vision was a vision for a human community of connectedness, cooperation, compassion, and distributive justice.”


Featured Text: 

 “A certain person, on taking a trip, called ten of his slaves and gave them ten minas and said to them: Do business until I come. After a long time‚ the master of those slaves comes and settles accounts with them. And the first came‚ saying: Master, your mina has produced ten more minas. And he said to him: Well done, good slave, you have been faithful over a pittance, I will set you over much. And the second‚ came saying: Master, your mina has earned five minas. He said to him: Well done, good slave, you have been faithful over a pittance, I will set you over much. And the other came saying: Master, I knew you, that you are a hard person, reaping where you did not sow and gathering from where you did not winnow; and scared, I went and hid your mina in the ground. Here, you have what belongs to you. He said to him: Wicked slave! You knew that I reap where I have not sown, and gather from where I have not winnowed? Then you had to invest my money with the money changers! And at my coming I would have received what belongs to me plus interest. So take from him the mina and give to the one who has the ten minas. For to everyone who has will be given; but from the one who does not have, even what he has will be taken from him.” (Q 19:12-13, 15-24, 26)

Companion Texts:

Matthew 25:14-15, 19-29: “Again, it will be like a man going on a journey, who called his servants and entrusted his wealth to them. To one he gave five bags of gold, to another two bags, and to another one bag, each according to his ability. Then he went on his journey. . . .  After a long time the master of those servants returned and settled accounts with them. The man who had received five bags of gold brought the other five. ‘Master,’ he said, ‘you entrusted me with five bags of gold. See, I have gained five more.’ His master replied, ‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!’ The man with two bags of gold also came. ‘Master,’ he said, ‘you entrusted me with two bags of gold; see, I have gained two more.’ His master replied, ‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!’ Then the man who had received one bag of gold came. ‘Master,’ he said, ‘I knew that you are a hard man, harvesting where you have not sown and gathering where you have not scattered seed. So I was afraid and went out and hid your gold in the ground. See, here is what belongs to you.’ His master replied, ‘You wicked, lazy servant! So you knew that I harvest where I have not sown and gather where I have not scattered seed? Well then, you should have put my money on deposit with the bankers, so that when I returned I would have received it back with interest. So take the bag of gold from him and give it to the one who has ten bags. For whoever has will be given more, and they will have an abundance. Whoever does not have, even what they have will be taken from them.’”

Luke 19:12-13, 15-24, 26: “He said: ‘A man of noble birth went to a distant