Tag: kingdom of God

  • Can a Christian Politician Campaign as a Christian?

    by Allan Bevere

     
    [ene_ptp]By the title of this post I am not asking whether a Christian can campaign for office on some kind of Christian platform. The nature of my inquiry instead is given the rough and tumble and even nasty nature of the world of politics, can a politician who embraces Christian faith run a campaign that looks Christian in character?
    Many years ago, a parishioner of a church I was serving at the time asked me if I ever considered running for political office. I responded in somewhat glib fashion, “I deal with enough politics in the church as it is. Why would I want to intentionally set foot directly into the fray?”
    I have never and would never consider running for political office even locally, not only because I would be terrible at it, and even my supporters would want to throw me out long before serving one term, but as I have said in previous posts, the real political action isn’t taking place in Washington DC, or in local municipalities; the real political action is taking place in the church, God’s kingdom come on earth.
    But since I am a political animal and follow politics closely (which suggests that I probably need to get a life), I have given some thought over the years as to what a campaign for election would really look like if the one running made a conscious effort not to do anything of which Jesus would not approve?
    Let me first set a couple of things in context:
    First, while I very much believe in civility and that as a Christian civility is important, I do not think that the summation of Christian ethics and character is simply to be kind. Jesus did not die on the cross and rise again from the dead, so that I might be nice. Jesus himself became angry at injustice and hypocrisy. St. Paul was none too pleased with the Galatians. So, in this post I am not suggesting that anger and tough words are never acceptable for Christians. Of course, the Bible warns us to measure our words carefully. The problem is not anger per se, or tough words per se; the problem is that often the anger and harsh verbiage come at the wrong time or is expressed in the wrong way.
    Second, neither do I want to suggest that Christians cannot be part of the rough and tumble of political life precisely because it is rough and tumble by nature. Life by its very nature is rough and tumble. It’s not the rough and tumble that concerns me when it comes to political campaigns. What is of direct interest to me in this post is two-fold: the willful distortion and manipulation of facts that seem to go hand in hand with political campaigns, and the unjustified and often unproven attacks on an opponent’s character, both of which are questionable from a Christian perspective.
    First, everyone who follows politics closely knows that political critique of an opponent is almost always selective when it comes to the facts. One politician can accuse another of voting for a tax increase, when the whole truth of the matter is that the legislation voted for was part of a broader package of programs supported by the accuser herself. Or, one can insist that the nemesis being opposed voted for tax cuts for the rich, when the tax cuts also included cuts for the middle class with the latter fact conveniently being left out. This kind of willful distortion happens all the time, and I find it quite difficult to believe that Jesus would approve of such manipulation and distortion of the truth for the sake of political expediency.
    Second, is the inevitable attack on a person’s character during a campaign. It’s not enough to say that an opponent voted for health care reform and here are the reasons it was a bad idea, or that the challenger would have voted against it and here are the reasons that would have been a bad idea. Instead, both sides feel the need to assign nefarious motivations to their reasoning. My opponent supports death panels that will decide whether patients live or die, or my challenger doesn’t care about all the little children who have no health care. If they get sick, his remedy is for them to die quickly.
    Now this is not to say that politicians always do things from impure motives; all of us, at times, can support or oppose something based on questionable and selfish concerns. But such an accusation should have clear and definitive proof before it is made. But that is not what happens in politics. Indeed, what I find is that both sides of the political aisle, and Christians included, are all too willing to trash the character of those whose politics differ from theirs. The political philosophy seems to be, “If you don’t embrace my politics, you are bad!” Brothers and sisters in Christ, these things ought not to be for the followers of Jesus.
    And in connection to all of this is the negative campaigning that everyone says they will not do when the election season starts. But sooner or later almost everyone resorts to it because study after study shows two things: the American voters hate negative campaigning, and the American voters find such campaigning to be convincing. So whether such negative ads start because one politician is down in the polls or whether the politician in the lead has to respond with some negativity of her or his own, it is prevalent nonetheless. And I highly doubt that Jesus would approve of the character assassination of another.
    And related to this—what possible justification could any Christian give for making public embarrassing information about a political opponent’s past? Why would any Christian seek to humiliate someone else in such a way? And to respond, “Well that’s politics,” is not a Christian response. Is there anyone who is not sure what Jesus would do in this situation?
    So, even if I ever had a desire to run for political office, I would never do so because I do not think that I could successfully run a campaign in keeping with the character of Jesus Christ, and just maybe that is the real problem. It is entirely possible for a Christian to run a political campaign that would, in the final analysis, be very Christian in character, but it is quite doubtful that such a campaign would elect anyone.
    The number one concern when it comes to the politics of the nations is not truth or virtue—it is power fueled by money—and the end justifies the means.
    That is why my central political concern is the church and its mission in the world; for only the church is God’s true politic in the world… and when all is said and done the Democrats and Republicans will be left “waiting for the bus” as God’s kingdom passes them by on the way to new creation.
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  • Why Did Jesus Speak in Parables?

    by Drew Smith

     
    Reframing coverThose of us who have read the Gospels, or who are even remotely familiar with the teachings of Jesus, know that he often spoke in parables. Indeed, Jesus tells over 40 parables, some which are very familiar even among many non-Christians.
    But why did Jesus speak in parables? This is the question that his closest followers asked him, trying to get a sense of the meaning and purpose of Jesus’ parables, and it is a question that many of us have when looking back at Jesus’ life and ministry. Indeed, when considering the importance Jesus seems to place on his authority as the teacher of God’s will, one wonders why he talked in stories that are riddles that are hard to understand and interpret.
    Would it not have been easier, and much clearer to his audience, and certainly to us living two millennium in the future, if Jesus would have been more forthright and straightforward in his speech, offering to his listeners lists of commands that are not difficult to comprehend?
    Could Jesus have not done a better job of teaching his followers exactly what he wanted them to learn if he had not been so mysterious by using parables? For sure, Jesus is clear at times (?), but when he communicates in parables, his meaning is very often unclear.[ene_ptp] It is true that there is a sense that Jesus understood his own surroundings and his own culture and people, who lived in an agrarian Palestine, and who understood the cultural norms of the society in which they lived from day to day. The parables, then, were connections to the hearers through relevant allegory. Thus, the parables Jesus tells utilize images and ideas his contemporaries would have understood, and if we look at the parables, we quickly see how earthy many of them are.
    So, in a real sense, Jesus was using everyday images and practices to speak about deeper theological and ethical issues. Some have said Jesus did this to make these ideas easier for his listeners to understand.
    But is this correct?
    Yes, Jesus does use everyday images and practices in the stories he tells, but his parables do not necessarily make theological and ethical issues easier to understand. In fact, several of Jesus’ parables are confusing.  For example, the one he tells in Mark 4 about the sower who goes out to sow seed is very confusing.
    Who is the sower? What is the seed? What do the different types of soil mean, if anything? Sure, Jesus explains his parable to the disciples, the only time he ever explains one of his parables, but even his explanation is confusing. We still do not know what the meaning of the parable is. Is it a call for us to be better soil so that we can receive the seed that will grow? If this is so, do we have any control over this? Can soil actually change its own capacity to be more or less fruitful?
    But in an interesting answer to the disciples’ question about the meaning of the parables, Jesus seems to imply, or perhaps is very straightforward as to why he speaks in parables. He says in Mark 4:11-12,
    “To you has been given the secret of the kingdom of God, but for those outside, everything comes in parables; in order that
    ‘they may indeed look, but not perceive,
    and may indeed listen, but not understand;
    so that they may not turn again and be forgiven.’”
    In his allusion to Isaiah 6:9, Jesus is clearly stating that his parables are difficult to understand, and they are intended to be difficult to understand. Although he uses images and practices that the people of first century Palestine would have understood, the use of these familiar images does not translate into his audience actually understanding what he is saying.
    So, again, why did Jesus use these parables, which he himself admits are difficult to understand?
    Perhaps the answer as to why Jesus used these stories is that he himself was struggling to understand the mystery of God in the world. And, if it is true that Jesus was himself struggling to understand God’s purposes in the world, and was therefore struggling to make his understanding known to those around him who came to hear what he had to say about God, then we might say that the parables connect us with Jesus’ own imagination as he thought about God and God’s rule in the world.
    If this is plausible, then the parables are not declarations of fixed truths, but are rather journeys of the mind that Jesus invites us to take both as a community of faith, but also as individual pilgrims seeking God. These journeys of the mind, and indeed of the heart, are never ending quests for God. Perhaps this is why the parables have many various meanings, and why they, for the most part, are open-ended and ambiguous.
    And this also may be why Jesus tells his disciples that he speaks in parables so that those who hear might think they understand, but they do not. He wants his hearers to struggle with the images and the actions within a parable, not to find an easy answer so that they can go on their way. No, Jesus’ use of the parable is to invite those willing to invest in the struggle to take the journey with him, and to struggle to seek God.
    But, in their elusiveness, Jesus’ parables describe the kingdom of God itself as elusive. If the parables about the kingdom are difficult to comprehend, how much more so is the kingdom difficult to comprehend?
    Just when we might think we have it all figured out, we are confronted with a new understanding of the kingdom of God that we never expected. This is why Jesus commands us to “Seek first the kingdom of God.” This is no one-time seeking as if searching for an object we can see and touch, and once we find it we can stop seeking.  No, seeking the kingdom of God is a continual seeking, an eternal searching for God’s kingdom that cannot be measured or adequately described by human language.
    So, Jesus uses parables to speak about the kingdom of God because these stories lend themselves to open-ended elusiveness that lead us to more seeking, more searching, and more questioning. And, because these stories lead us to further seeking, searching, and questioning, they draw us slowly out of our lives of safety, security, and comfort, to imagine the reality of God.
    The parables lead us from the world we know, where we feel safe and comfortable, to imagine a world we do not know, one in which God’s kingdom has come and God’s will is done, just as Jesus taught his followers to pray.
    Jesus tells parables to draw his listeners into the stories, not as observers, but as participants. We are meant to find ourselves in these stories as part of our journey to discover who we are in light of God’s rule and how we respond to that rule.
    In this sense, Jesus’ parables invite us to imagine a God beyond our descriptions and our qualifications, to contemplate our own lives in God’s rule, and to imagine a world different from our own. And, if we are willing to participate in the journey of the parables, wrestling with hearing and understanding, we may experience more deeply the God about whom Jesus spoke through these little stories called parables.

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    For more information, click one of the pictures in the slideshow.

     

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