When Liberation Becomes Complicated

Herb Montgomery | June 17, 2022


“And what does change cost? Is it this cost that causes us to be more moderate when we should be directly and actively opposed to things in our system that are harming the objects of the Universal Divine love we preach? Do we see ourselves in this story?”


Our reading this week is from the gospel of Luke:

They sailed to the region of the Gerasenes, which is across the lake from Galilee. When Jesus stepped ashore, he was met by a demon-possessed man from the town. For a long time this man had not worn clothes or lived in a house, but had lived in the tombs. When he saw Jesus, he cried out and fell at his feet, shouting at the top of his voice, What do you want with me, Jesus, Son of the Most High God? I beg you, dont torture me!” For Jesus had commanded the impure spirit to come out of the man. Many times it had seized him, and though he was chained hand and foot and kept under guard, he had broken his chains and had been driven by the demon into solitary places.

Jesus asked him, What is your name?”

Legion,” he replied, because many demons had gone into him. And they begged Jesus repeatedly not to order them to go into the Abyss.

A large herd of pigs was feeding there on the hillside. The demons begged Jesus to let them go into the pigs, and he gave them permission. When the demons came out of the man, they went into the pigs, and the herd rushed down the steep bank into the lake and was drowned.

When those tending the pigs saw what had happened, they ran off and reported this in the town and countryside, and the people went out to see what had happened. When they came to Jesus, they found the man from whom the demons had gone out, sitting at Jesusfeet, dressed and in his right mind; and they were afraid. Those who had seen it told the people how the demon-possessed man had been cured. Then all the people of the region of the Gerasenes asked Jesus to leave them, because they were overcome with fear. So he got into the boat and left.

The man from whom the demons had gone out begged to go with him, but Jesus sent him away, saying, Return home and tell how much God has done for you.” So the man went away and told all over town how much Jesus had done for him. (Luke 8:26-39)

This week’s story hasn’t aged well. Taking the story literally has born harmful fruit to those with disabilities because the culture in which the Jesus story was written and shared believed that things like mental disabilities and epilepsy were the result of demonic possession.

Josephus, a Jewish historian near the time of Jesus, wrote:

“Exorcism is an exceptionally powerful cure among our own people down to this very day.” (Jewish Antiquities, 8.46)

Today we know better. Things we once did not understand that once had supernatural explanations now have scientific explanations. The history of scientific discovery should make us careful about explaining things we still do not understand today with supernatural explanations, especially explanations like demon possession that have historically only hurt marginalized communities. Stories like this week’s now need to be shared with interpretive explanations to reduce the risk that Christians might use them to wittingly or unwittingly harm others.

In this story, the demonic possession is a metaphor for the very concrete, literal political reality of the Jewish people during this time. The Jewish people were possessed, that is, occupied by the Roman empire. One hint that this story should not be taken literally but as code for political oppression is that the name of the “demon” possessing the man in the story is Legion.

A Roman legion was the Roman army’s largest military unit. This occupying, militaristic presence kept Rome’s invaded and conquered territories in line during the Pax Romana, the peace of Rome. These occupying forces, literally peacekeepers, kept uprisings and rebellions repressed through their continual military presence.

Another sign of metaphor in this story is the presence of pigs and pig farmers in a Hellenized Jewish community. Pigs are unclean in the Torah and forbidden as food. I imagine that the Jewish farmers in this story may have raised them for export to other regions of the Roman empire. Pig farming in this Jewish community indicates the economic entanglement of being “possessed” by the Roman empire. Roman occupation, especially in Hellenized Galilee, was a complex reality where Roman occupation both harmed and benefited the people simultaneously.

And this is a major story theme. To be liberated from Rome would come at a cost, an economic cost at least. The community eventually rejects Jesus’ liberation ministry because even though Roman occupation harmed them in some areas of their lives, it was beneficial in others and they were willing to live with it.

Jesus’ exorcism represented a real, political repudiation of the Roman occupying force. The people’s response to Jesus reveals the sentiment in some Hellenized communities that they didn’t want to be liberated to the extent that they would lose the benefits of Rome’s occupation. They may have wanted independence but that desire simply did not outweigh the benefits occupation brought to their daily lives.

Last month, Renewed Heart Ministries recommended book of the month was Kwok Pui-lan’s Postcolonial Politics and Theology: Unraveling Empire for a Global World. The work of decolonizing our theology and unravelling from empire is relevant to our story this week. The tension we encounter in this story between the desire for liberation and the fear of uncertainty and change that freedom and independence would bring is very real and not something we should brush off too lightly.

I used to read this story with eyes focused primarily on the demoniac. But as I get older, I’m starting to perceive the demoniac as a story device to connect the hearers of this story to its central characters: those so enmeshed and entangled in the system of their oppressors that they no longer want liberation when the possibility arises. Ched Myers reminds us, “Whether personal or political, liberation has a cost, and there will always be those unwilling to risk it.” (*Myers, Ched; Dennis, Marie; Nangle, Joseph; Moe-Lobeda, Cynthia; Taylor, Stuart, “Say to This Mountain”: Mark’s Story of Discipleship, p. 60)

We often have said here at Renewed Heart Ministries that our primary work as followers of the moral philosophy of Jesus in our contemporary context is to, in whatever way we can, work toward shaping our world into a safe, compassionate, just home for everyone, especially those made unsafe in our world and our societies.

As we imagine what a safer, more just world could look like, and as we work toward that kind of world, how do our entanglements with our current society create tension and reluctance for us to change things today?

For some people, this society doesn’t outweigh the desire for change; it doesn’t even come close. But for many others, and I’m thinking of many of my liberal friends who are straddling two realities, the present iteration both benefits them and causes them deep concern for the people who are harmed by capitalism, classism, the patriarchy, White supremacy, heterosexism, gun legislation, or so many other things.

There are times when it is appropriate to take inventory of whether you really want things to change? Is it enough to grant equal opportunity in a system that will continue to produce winners and losers? Or does the system itself desperately need change.

And what does change cost? Is it this cost that causes us to be more moderate when we should be directly and actively opposed to things in our system that are harming the objects of the Universal Divine love we preach?

Do we see ourselves in this story?

When liberation stands on the threshold of our lives, knocking, are we through our choices quietly asking it to also leave because we are “overcome with fear”?

As someone who didn’t ask to be born into my social location, my prayer is that when liberation comes knocking, I will have the courage to open the door and invite the change in.

HeartGroup Application

1. Share something that spoke to you from this week’s eSight/Podcast episode with your HeartGroup.

2.  What does change cost? Is it this cost that causes us to be more moderate when we should be directly and actively opposed to things in our system that are harming the objects of the Universal Divine love we preach? Discus with your group.

3.  What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?

Thanks for checking in with us, today.

Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.

I love each of you dearly,

I’ll see you next week



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Jesus as Political

gargoyle

Herb Montgomery | March 11, 2022

To listen to this week’s eSight as a podcast episode click here.


Even if threatened by those with privilege, we too, can keep on, in the language of our story this week, casting out demons. The demons of White supremacy, racism, patriarchy, misogyny, classism, homophobia, biphobia, transphobia (and the current laws around our country that those possessed by transphobia are now trying to pass) and more.”


Our reading this week is from the book of Luke:

“At that time some Pharisees came to Jesus and said to him, ‘Leave this place and go somewhere else. Herod wants to kill you.’ He replied, ‘Go tell that fox, I will keep on driving out demons and healing people today and tomorrow, and on the third day I will reach my goal. In any case, I must press on today and tomorrow and the next day—for surely no prophet can die outside Jerusalem!  ‘Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing. Look, your house is left to you desolate. I tell you, you will not see me again until you say, Blessed is he who comes in the name of the Lord.’” (Luke 13:31-35)

For the early Jesus community, this story would have been meaningful because it put Jesus’ work in tension with Herod and the powers-that-be in Galilee. Jesus is neither part of the power structure nor a domesticated insider here. He’s not a partisan within the system. He’s a radical whom the authorities are seeking to execute. Much like John the Baptist, whom Herod had previously executed for speaking truth to power (Josephus), Jesus is characterized as being on a very similar path in relation to the power structures of his region. His teachings and ministry are framed as a threat to those in power, specifically to Herod.

This helps explain why Jesus responds boldly in this narrative with, “Go tell that fox I will keep on driving out demons . . .”

This phrase immediately triggers me and my more scientific modern worldview and I’d guess it does for many of you, too. But I want us to step outside of the religious, supernatural definition of demons as beings we cannot see but who terrorize our world, just for a moment. I’m stepping away from the characterization of demons I grew up with in the horror films and shows of the 1980s and 1990s, like The Omen and Buffy the Vampire Slayer. Let’s consider an interpretation that defines demons in the gospel stories through a more political lens.

Casting Out Demons As Political

Consider this explanation of Jesus’ first exorcism (Mark 1:21-28) by Ched Myers in Say to This Mountain:

“To interpret this exorcism solely as the ‘curing of an epileptic’ is to miss its profound political impact. In contrast to Hellenistic literature, in which miracle-workers normally function to maintain the status quo, gospel healings challenge the ordering of power. Because Jesus seeks the root causes of why people are marginalized, there is no case of healing and exorcism in Mark that does not also raise a larger question of social oppression.” (Ched Myers; Say to This Mountain: Mark’s Story of Discipleship, p. 14)

In this story, Jesus’ exorcism takes place in the heart of a Galilean synagogue, because what the story is juxtaposing the political struggle between the scribal authority there and Jesus’ authority teaching something different.

Also consider the story of the exorcism of the Gerasene demoniac in the synoptic gospels (Mark 5:1-20; Matthew 8:28-34; Luke 8:26-39). The name of the demon in this story is Legion. A Roman legion was the Roman army’s largest military unit and represented the occupying Gentile forces who were possessing the Jewish homeland. So in this gospel story, the people’s oppression by a foreign ruling power appears symbolically as a person’s possession by a foreign/demonic spirit.

Walter Wink asks us to make a similar interpretive choice:

“Some first-century Jews and Christians perceived in the Roman Empire a demonic spirituality which they called Satan (the Dragon” of Revelation 12). But they encountered this spirit in the actual institutional forms of Roman life: legions, governors, crucifixions, payment of tribute, Roman sacred emblems and standards, and so forth (the beast” of Revelation 13). The spirit that they perceived existed right at the heart of the empire, but their worldview equipped them to discern that spirit only by intuiting it and then projecting it out, in visionary form, as a spiritual being residing in heaven and representing Rome in the heavenly council. In the ancient worldview, where earthly and heavenly reality were inextricably united, this view of the Powers worked effectively. But for many modern Westerners it is impossible to maintain that worldview. Instead, fundamentalists treat the Powers as actual demonic beings in the air, largely divorced from their manifestations in the physical or political world (the theological worldview), and secularists deny that this spiritual dimension even exists (the materialistic worldview) . . . The demons projected onto the screen of the cosmos really are demonic, and play havoc with humanity. Only they are not up there but over there, in the socio-spiritual structures that make up the one and only real world.” (Walter Wink, The Powers That Be, Location 358, Kindle Edition)

Within this context, any systemic evil or injustice that becomes almost automated within a family, community, religious structure, civil structure, corporation, government, or world power is a demon that must be exorcised. Consider the demon of White supremacy, the demon of greed, or the demon of domination and subjugation that we see in the invasion and repression of Ukraine this year.

When we read of Jesus being threatened by Herod “who is seeking to execute him,” Jesus replies, “Go tell that fox, I’m going to keep on driving out demons.”

Jesus is showing the same political obstinance and determination against injustice and abuse of power, even in the face of lethal threat, that he will again show later in the story when he flips the tables in the courtyard in Jerusalem.

Anyone who sees Jesus the exorcist as simply passing out tickets to heaven rather than calling for concrete changes in the systems that harmed the marginalized people around him isn’t reading the gospel stories in their historical context. People don’t have their lives threatened for passing out tickets to heaven. After all, focusing folks on heavenly assurance doesn’t threaten the powerful, propertied, and privileged with change in the here and now. Yet Jesus is making change now. He’s casting out demons, challenging harmful political structures in the hearts and lives of his listeners, calling them to imagine the world differently. He, like John, is stirring up the people, and things that stir the people must always be stopped by those who benefit from the way things presently are.

Eventually, Jesus will reach Jerusalem, where his strongest demonstration or protest will take place in the very seat of the Temple state, and this week’s story intimates the result. Like the prophets of the poor who called for justice before him and were stoned and killed, Jesus’ story is going to get much worse as we hope for things to get better. The authors lean into the Jewish tradition of telling honest stories, of the good, the bad, and the ugly. We today could learn a lot from that tradition if we approached our own ugly histories with honesty rather than with sanitizer.

But this week’s story isn’t a story about how someone died or was killed. It is a story anticipating how state violence would be reversed and undone. This is a story of how life and life-giving triumphs in spite of death and death-dealing. Love triumphs in spite of injustice in the end. But we are not quite there yet in Jesus’ story. We are still on the journey with him.

Before we get to the end, we must first move through demonstration and protest, pushback from those who are threatened, and ultimately the state executing a man calling for changes that were too much for the powerful and elite to leave unanswered. His was a voice that must be silenced.

Yet in the end, death is not conquered with more death, even just one more death. Death is conquered by love, life, and justice. The salvific work that those in power sought to halt proved only to be momentarily interrupted. That salvific, liberative work would live on, and it lives on today in the choices we make every day, even in small things.

This month’s recommended reading from Renewed Heart Ministries is Rev. Dr. Jacqui Lewis’ book, Fierce Love. I’ll end this week with a quote:

“Alice Walker wrote: ‘Helped are those who find the courage to do at least one small thing each day to help the existence of another—plant, animal, river, or human being. They shall be joined by a multitude of the timid.’ A movement to build a more just society begins with little steps taken by good people every day. Humankind desperately needs a love revolution that leads to equality and equity, to the end of white supremacy once and for all. You have the power to be an agent of change in your everyday living; you can influence your posse to also be the change you seek. And ultimately, together, in community, small steps can lead to morally courageous behavior that loves the world all the way to healing.” (Jacqui Lewis, Fierce Love, pp. 167-168).

Even if threatened by those with privilege, we too, can keep on, in the language of our story this week, casting out demons. The demons of White supremacy, racism, patriarchy, misogyny, classism, homophobia, biphobia, transphobia (and the current laws around our country that those possessed by transphobia are now trying to pass) and more.

Here’s to more justice work.

Here’s to more courage, resistance, persistence and small things that we can do to create change.

HeartGroup Application

1. Share something that spoke to you from this week’s eSight/Podcast episode with your HeartGroup.

2. How does reframing the exorcism stories in the gospels impact your own Jesus following? Discuss with your group.

3.  What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?

Thanks for checking in with us, today.

Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.

I love each of you dearly,

I’ll see you next week



March is Donor Appreciation Month

During the month of March, we want to do something special to thank you for supporting the work of Renewed Heart Ministries.

Renewed Heart Ministries provides deeply needed resources that help enable Christians to discover the intersection of their love for Jesus and their work of healing our world through actions of love, justice and compassion; actions Jesus modeled and called us to follow.

Engaging our communities in ways that shape our world into a safe, compassionate, just home for everyone is often hard work and its worth it. We appreciate the actions, big and small, each of you take each day to engage this work.

This month, we are partnering with Watchfire Media to offer a free thank you gift, shipping included. We want to offer you Watchfire Media’s absolutely beautiful Holy Troublemakers & Unconventional Saints 2022 Wall Calendar to everyone who makes a special one-time donation of $50 or more through the following special link during the month of March to support RHM’s work.

The online donation link to use is https://bit.ly/RHMCalendar.

(Or you donate by mail by sending your donation to

Renewed Heart Ministries
PO Box 1211
Lewisburg, WV 24901

*If donating by mail, simply make sure that your donation is specially marked indicating you would like a HolyTroublemakers & Unconventional Saints 2022 Wall Calendar as a thank you.)

If you are unfamiliar with this special calendar, The Holy Troublemakers & Unconventional Saints 2022 Wall Calendar features 12 “holy troublemakers,” people of faith from different faiths and different eras who worked for more love, kindness, and justice in their corner of the world. Each of them did the right thing even when it was the hard thing, and even when it rocked the religious boat.

Like the book Holy Trouble­makers & Unconventional Saints, this calendar centers holy troublemakers who are women, LGBTQ, Black, Indigenous, and other people of color who have too often been written out of religious narratives. Their stories inspire, educate, challenge, encourage, and move us all towards more love and a faith that works for the common good of everyone.

Packed with original artwork, short bios, and inspiring quotes, the calendar also includes important holidays from diverse faith traditions, social justice movement anniversaries, and dates that help us remember that joy is an essential part of holy troublemaking.

Thank you in advance for supporting the work of Renewed Heart Ministries. Together we will continue being a voice for change. And thank you to Watchfire Media, as well, for partnering with RHM this month to be able to share this special thank you gift with our supporters. We appreciate all you do, too!

Product details:

2022 Wall Calendar: 24 pages

Publisher: Watchfire Media
Language: English
Product Dimensions: 12” x 13”
Shipping Weight: 1 lb.
ISBN: 978-1-7340895-1-6

An End of the World Savior versus Present Liberator

BY HERB MONTGOMERY

“The people were all so amazed that they asked each other, ‘What is this? A new teaching—and with authority! He even gives orders to impure spirits [read cosmic forces of evil] and they obey him.’ News about him spread quickly over the whole region of Galilee. (Mark 1:27-28)

This week we are looking at how some sectors of Christianity focus on the end of the world, to the exclusion of redeeming the present.

Historically, Christians have taken an interest in alleviating human suffering, and have been involved in human rights movements from abolition and temperance to disaster relief and, more recently, Black Lives Matter. Yet some sectors of Christianity are much more concerned with saving people from some end-time-calamity in their future life, than they are with people’s present life, and even those sectors that do alleviate present suffering typically focus on individual change rather than structural change.

The traditional Christian effort in regards to poverty is just one example. The effort usually takes the form of charity such as giving people food for today, yet not addressing the systemic causes that created their hunger to begin with. I’m not saying that charity is wrong. It’s vital. It simply is not enough. More recently, some Christians have begun offering financial education and seminars aimed at enabling and empowering the poor to succeed within the present economic system. But these seminars don’t ever look at the financial system itself and ask whether this system is, in fact, just.

Both the service and education approaches inadvertently place the blame for poverty on the victims themselves, i.e. “It’s your fault you’re poor.” Sometimes a person’s individual choices do cause them to suffer. And sometimes there is a much bigger picture that limits the choices that person can make. Either way, it is victim-blaming to focus on delivering folks from personal sin and leave untouched the sinful social structures that cause their suffering and oppress them. Sin moves both individually and socially, and grace also moves both individually and socially.

Far too many sectors of Christianity don’t even go this far, and focus solely on saving people from affliction at the end of time, without regard to what afflicts them in this right now, today. That is directly opposed to the approach of the gospels’ Jesus.

  • We never see Jesus walking around trying to get people to say a sinner’s prayer so as to either go to heaven when they die or be raptured from global catastrophe in the end of time. (This is not to be confused with Jesus’ call to nonviolence endeavoring to offer Jerusalem a different fate than being destroyed by Rome.)
  • We do see Jesus liberating those he came in contact with from those concrete things that oppressed them in present time.
  • An End-of-the-World focus tends, too often, to allow for laziness in matter of social justice, now.
  • An End-of-the-World focus tends, too often, to preserves the present position of those benefiting at the expense of others from the current status quo.
  • An End-of-the-World focus tends, too often, to leave those presently poor, mourning, and hungry un-blessed by the gospel of Jesus. ( See Luke 6.20-26)

To see Jesus as Present Liberator, not merely End-of-the-World Savior, let’s look at Mark’s stories of the demoniacs. First, a few words about the apocalyptic worldview of the early Gospel authors.

Apocalyptic Worldview

Writers of the early gospel stories subscribed to an apocalyptic worldview, which means that they saw this world as the battleground for the cosmic forces of good and evil.

The apocalyptic world view possessed four tenets: dualism, pessimism, judgment and imminence.[1]

Dualism

Within the Apocalyptic world view the world is dualistic, meaning it has two parts: this world that we see and the cosmic world that we do not see. The cosmic world is composed of good cosmic powers and evil cosmic powers, each power works through earthly participants, and the cosmic forces of evil are the enemies of a good God. For first century apocalyptic Jews, these evil cosmic powers were sin, death, demons, and Beelzebub (or the satan). According to this view, the historical earthly participants with these cosmic powers were Babylon, the Persians, Greece, and Rome: all of these historical earthly powers were oppressors of the weak

Within this worldview, the cosmic evil forces are presently in control of the earth (see 1 John 5:19) Accordingly, those who choose the side of good will suffer and those who choose the side of evil will prosper.

Pessimism

Those who subscribed to this worldview believed in the eventual overthrow of these evil forces, yet also believed there was nothing we can do in the meantime. There were variations on this belief, though. In the time of Jesus, the Pharisees believed they could hasten the eventual overthrow of evil through obedience to the purity laws of the Torah. Their pessimism produced the view that there are two ages: the present age where the forces of evil are in control, and the age to come when these powers would be defeated, Earth would be liberated, and those on the side of good would be vindicated. For now, according to this belief, all we should expect is that the world would get worse and worse until the very end when the suffering of the good would be traded for vindication.

Judgment and Vindication 

The apocalyptic worldview also included the belief that the age to come will arrive with a cataclysmic breakthrough that would usher in utopia. That breakthrough was understood to be the inauguration of God’s Kingdom as spoken of by the prophets here on Earth. It would be accompanied by the bodily resurrection of those who had died previously, and then everyone, those living and those resurrected, would face either a punishment or a reward. (See Daniel 12.2)

Imminence of the End

Those who held to an apocalyptic worldview believed that the age to come, and all of the events associated with it, was just around the corner.

Positives and Negatives

This worldview had positives and negatives. The positives were that it took evil seriously. There are evils that are bigger than any of us individually. And it provided hope that there was a cosmic force for good that would eventually put things in this earth to right. The negative was that it tended to produce a moral complacency in the face of injustice, violence, and oppression here and now. In other words, there really is nothing we can do to change human suffering around us until the age to come, so the best we can do is try and survive.

The Canonical Gospels (Matthew, Mark, Luke, and John)

Today, our culture mostly subscribes to a naturalistic world view, which means that many people see this world as the result of observable, measurable forces that have repeatable impacts on the things and people in the world. This view is not dualistic, but assumes that everything that happens on this planet can be explained by natural causes and effects.

The early canonical gospel authors were not naturalists. They drew from the worldview of their time, the apocalyptic worldview. This is important to understand because it explains much of what we read in the gospel stories they wrote. They believed that in Jesus’ life and teachings, which climaxed in his execution and resurrection, the apocalyptic event they had been looking for in the future had finally arrived. It had happened!  I do not believe that someone has to hold the apocalyptic world view to find benefit in the Jesus story, today.  Someone can hold a naturalistic world view and still gain much from the ethical teachings of the Jesus of Matthew, Mark, Luke and John that will help create a safer more compassionate world for us all.

Most Christians today subscribe purely to neither an apocalyptic nor a naturalist world view, but a hybrid of both which is influenced by the narratives of their religious tradition. On a spectrum of apocalypticism at one end and naturalism at the other, the more fundamentalist a Christian is, the more they will hover near the apocalyptic end of the spectrum; the more progressive a Christian is, the more they will hover near the naturalist end. Both will likely draw at least some elements from the other worldview as well. I’ll be contrasting the naturalistic world view with the apocalyptic world view in next week’s eSight.

What I would like to contrast this week is the apocalypticism of the early church with the apocalypticism of many fundamentalist Christians today.  There is a stark difference between the two.

The Christian apocalyptic world view of today typically holds to some level of dualism (cosmic forces of good and evil working through earthly powers and systems.) It, too, looks toward a future judgment/vindication that is referred to by many who hold this world view as “the end of the world.”  The view also holds that this “end” is imminent.  It is just around the corner.  We do not have much time left.  Lastly, this view also tends toward a pessimistic passivity.  Things are just going to get worse and worse.  There’s nothing we can do until the end, and Jesus comes the second time to set things right.  Things will not any get better till the end of the world arrives.

This contemporary form of the apocalyptic world view, though, is a subtle denial of Jesus.

The authors of the Jesus story did subscribe to an apocalyptic world view as well.  Yet there was a difference.  The difference between their apocalypticism and contemporary apocalypticism is that they believed that in Jesus, the apocalyptic event they had been looking for in the future had finally arrived. It had happened! They were no longer focused on some future event.  The authors of the Jesus story in the New Testament were looking at the present through the lens of the life, teachings, execution, and resurrection of their Jesus.

Christians who hold a contemporary apocalyptic world view today are still looking toward the future event for world change.  Many of those are remaining passive until those events take place.  The writers of the Jesus story believed that in Jesus, the future apocalyptic event, in the form a mustard seed, had arrived and they were actively working to participate in Jesus’ liberation from suffering here and now!  

They were no longer waiting on the future, the Kingdom had come!

They were no longer entrenched in passive pessimism, but active participation in Jesus’ work of liberation now! (see the book of Acts)

Holding to an apocalyptic world view, the gospel writers believed Jesus was their long awaited Messiah who had ushered in the Age to Come. (It had come in the form of leaven placed in dough.)  Jesus was their liberator from all things that oppressed them, both cosmic evils and those force’s earthly collaborators, specifically Rome.  These writers saw Jesus as their Liberator from all things that oppressed them then!

Mark’s stories of Jesus performing demoniac liberation are classic example of earthly acts of liberation from cosmic forces of evil. For those modern readers who subscribe to a more naturalistic world view, the demon stories of Mark (found in Mark 1:32, 34, 39; 3:15, 22; 5:18; 6:13; 7:26, 29-30; 9:38) are intellectually and philosophically troubling to say the least. But when we read them as part of an apocalyptic world view and their view of Jesus as arrival of the fulfillment of that worldview, we see the importance of the demoniac stories to the early Jesus followers.  (As well as the stories of raising people from the dead, forgiving peoples sins, and healing those who were sick).  Jesus, to them, was not a post mortem savior, nor a someone who told them to keep looking toward the future.  Jesus was to them a present liberator from all things that concretely oppressed them now!

These followers saw Jesus as the Earth’s liberator from the cosmic forces of evil. As such, it was important that Jesus demonstrated power over theses cosmic demonic forces.

“The people were all so amazed that they asked each other, ‘What is this? A new teaching—and with authority! He even gives orders to impure spirits [i.e. cosmic forces of evil] and they obey him.’ News about him spread quickly over the whole region of Galilee.” (Mark 1:27-28)

Apocalyptic Liberation (the Kingdom) Has Come!

Whether someone subscribes to a more naturalistic worldview or a more apocalyptic world view, the Jesus story can still be relevant. Regardless of how one explains human suffering, whether it be through natural causes or cosmic evil forces, Jesus is the liberator from things that cause oppression, violence, and injustice now!

The gospel is not as much about an afterlife, as it is about freeing people from anything that oppresses them here and now. To follow Jesus means to participate in Jesus’ work of liberating people from things that concretely oppress them in this world.

Whether it be sexism, racism, colonialism, militarism, consumerism, authoritarianism, classism, capitalism, heterosexism, binarism, or whatever, the focal point of the Jesus of the Jesus stories is liberation from all things that concretely oppress people. He started his public ministry with this litany:

“The Spirit of the Lord is upon me,
because he has anointed me
to bring good news to the poor.
he has sent me to proclaim release to the captives
and recovery of sight to the blind [prison blindness],
to let the oppressed go free,
to proclaim the year of the Lord’s favor [liberation from oppressors].” (Luke 4.18)

This is the liberation that Jesus referred to in his announcement of the coming near of the kingdom of God. The very material term “kingdom” is rooted in Jesus’ Judaism. Unlike the kyriarchical kingdoms of that age, however, Jesus’ kingdom would be based on sibling relationships and friendships. We see this demonstrated as Jesus, whom the disciples called “Lord,” stooped to wash the feet of those same disciples. A more contemporary term for Jesus’ new social order might be “kinship” rather than an imperial “kingdom” (see Matthew 23:8)

In short, the gospel is the good news of liberation now, not an announcement of good to come one day. The gospel is not a end-of-time fire insurance policy over which Christians must now argue over the amount of the premium to be paid. The gospel is the good news that the seeds of liberation from things that concretely oppress now are to be found in the teachings of this nonviolent, Jewish revolutionary—Jesus.

HeartGroup Application

As we gather together around Jesus’ shared table, the teachings of Jesus call us to live out the values of his gospel in our community, first within our HeartGroups and then within the larger communities outside of our HeartGroups.

A couple of weeks ago I asked you to list what those within your group needed to be liberated from and to practice ways you could come along side each group member in living out the values of the Jesus story.

1. This week, take inventory of how you are doing.

2. Acknowledge areas where you need to make some adjustments. List areas you could be doing more in, things that didn’t work, and things that you choose to do but did not yet follow through with.

3. Adjust you what you have been doing to better meet the needs of those in your HeartGroup. Don’t be afraid of adjusting again whenever you feel that what you used to do is no longer working.

Again, the teachings of Jesus contain the seeds of liberation, now, not later.

Like mustard seeds, they will grow if we choose to water them.

Wherever this finds you this week, keep coming to the shared table. Keep endeavoring to follow the teachings of Jesus. Keep living in love—until the only world that remains is a world where love reigns.

Many voices, one new world.

I love each you dearly.

I’ll see you next week when we take of look at the strengths and weaknesses of the naturalistic world view for a Jesus follower.

 


1.  These four tenets are adapted from Bart Ehrman’s The Underlying Tenets of Apocalypticism in his book God’s Problem, pages 214-219 (Kindle Edition)