The Myth Of A Christian Nation Part 1

THE MYTH OF A CHRISTIAN NATION.

by GREGORY A. BOYD.

HOW THIS BOOK CAME TO BE-AND WHY IT MAY IRRITATE SOME READERS

LIKE MANY EVANGELICAL PASTORS IN THE MONTHS BEFORE THE 2004 election, I felt pressure from a number of right-wing political and religious sources, as well as from some people in my own congregation, to "shepherd my flock" into voting for "the right candidate" and "the right position." Among other things, I was asked to hand out leaflets, to draw attention to various political events, and to have our church members sign pet.i.tions, make pledges, and so on. Increasingly, some in our church grew irate because of my refusal (supported by the church board) to have the church partic.i.p.ate in these activities.

In April of 2004, as the religious buzz was escalating, I felt it necessary to preach a series of sermons that would provide a biblical explanation for why our church should not join the rising chorus of right-wing political activity. I also decided this would be a good opportunity to expose the danger of a.s.sociating the Christian faith too closely with any political point of view, whether conservative or liberal. I had touched on this topic several times in the past but never as deeply, clearly, and persistently. The series was ent.i.tled "The Cross and the Sword," and it forms the foundation for this book.

The response surprised me. For one thing, I had never received so much positive feedback. Some people literally wept with grat.i.tude, saying that they had always felt like outsiders in the evangelical community for not "toeing the conservative party line." Others reported that their eyes had been opened to how they had unwittingly allowed political and national agendas to cloud their vision of the uniquely beautiful kingdom of G.o.d.

But neither had I ever received so much intensely negative feedback. I felt as though I'd stuck a stick in a hornet's nest! About 20 percent of my congregation (roughly a thousand people) left the church.1 Many who left sincerely believe there is little ambiguity in how true Christian faith translates into politics. Since G.o.d is against abortion, Christians should vote for the pro-life candidate, they believe-and the preacher should say so. Since G.o.d is against h.o.m.os.e.xuality, Christians should vote for the candidate who supports the marriage amendment act-and a Bible-believing pastor should proclaim this. Since G.o.d is for personal freedom, Christians should vote for the candidate who will fulfill "America's mission" to bring freedom to the world-and any American pastor, like myself, should use his "G.o.d-given authority and responsibility" to make this known. "It's that that simple," I was told. To insist that it's simple," I was told. To insist that it's not not, some suggested, is to be (as I was variously described) a liberal, a compromiser, wishy-washy, unpatriotic, afraid to take a stand, or simply on the side of Satan.

Some readers undoubtedly share these convictions and may already be responding negatively to this book. Like many American evangelicals, you may a.s.sume that espousing a certain political position is simply part of what it means part of what it means to be Christian. It may be difficult for you to fathom how an evangelical pastor could, for theological reasons, refuse to use the pulpit to support a pro-life, pro-family, pro-Christian values, pro-American political platform. Aren't we supposed to be trying to take America back for G.o.d? Consequently, you too may be tempted to write me off as liberal, a compromiser, wishy-washy, unpatriotic, afraid to take a stand, or on the side of Satan. If so, let me a.s.sure you that, for all my shortcomings, I don't believe any of those labels accurately describes me. to be Christian. It may be difficult for you to fathom how an evangelical pastor could, for theological reasons, refuse to use the pulpit to support a pro-life, pro-family, pro-Christian values, pro-American political platform. Aren't we supposed to be trying to take America back for G.o.d? Consequently, you too may be tempted to write me off as liberal, a compromiser, wishy-washy, unpatriotic, afraid to take a stand, or on the side of Satan. If so, let me a.s.sure you that, for all my shortcomings, I don't believe any of those labels accurately describes me.

And I'd ask you to hear me out.

At the outset, I want you to know I appreciate and respect your convictions. I understand the consternation you may feel, but at the same time, I challenge you to keep an open mind and to consider this book's arguments. I know how difficult it is to take a book seriously when it confronts one's most cherished beliefs. I also know that few things in life are as intellectually and spiritually beneficial as forcing ourselves to consider ideas different from our own-even ideas that may irritate and offend.

This book may well irritate and offend you at times. You may never agree with me. But I believe that wrestling with these issues will benefit you nonetheless. I only ask that you hear me out.

THE CENTRAL THESIS OF THIS BOOK.

My thesis, which caused such an uproar, is this: I believe a significant segment of American evangelicalism is guilty of nationalistic and political idolatry. To a frightful degree, I think, evangelicals fuse the kingdom of G.o.d with a preferred version of the kingdom of the world (whether it's our national interests, a particular form of government, a particular political program, or so on). Rather than focusing our understanding of G.o.d's kingdom on the person of Jesus-who, incidentally, never allowed himself to get pulled into the political disputes of his day-I believe many of us American evangelicals have allowed our understanding of the kingdom of G.o.d to be polluted with political ideals, agendas, and issues.

For some evangelicals, the kingdom of G.o.d is largely about, if not centered on, "taking America back for G.o.d," voting for the Christian candidate, outlawing abortion, outlawing gay marriage, winning the culture war, defending political freedom at home and abroad, keeping the phrase "under G.o.d" in the Pledge of Allegiance, fighting for prayer in the public schools and at public events, and fighting to display the Ten Commandments in government buildings.

I will argue that this perspective is misguided, that fusing together the kingdom of G.o.d with this or any other version of the kingdom of the world is idolatrous and that this fusion is having serious negative consequences for Christ's church and for the advancement of G.o.d's kingdom.

I do not not argue that those political positions are either wrong or right. Nor do I argue that Christians shouldn't be involved in politics. While people whose faith has been politicized may well interpret me along such lines, I a.s.sure you that this is not what I'm saying. The issue is far more fundamental than how we should vote or partic.i.p.ate in government. Rather, I hope to challenge the a.s.sumption that finding the right political path has anything to do with advancing the kingdom of G.o.d. argue that those political positions are either wrong or right. Nor do I argue that Christians shouldn't be involved in politics. While people whose faith has been politicized may well interpret me along such lines, I a.s.sure you that this is not what I'm saying. The issue is far more fundamental than how we should vote or partic.i.p.ate in government. Rather, I hope to challenge the a.s.sumption that finding the right political path has anything to do with advancing the kingdom of G.o.d.

THE FOUNDATIONAL MYTH.

What gives the connection between Christianity and politics such strong emotional force in the U.S.? I believe it is the longstanding myth that America is a Christian nation.2 From the start, we have tended to believe that G.o.d's will was manifested in the conquest and founding of our country-and that it is still manifested in our actions around the globe. Throughout our history, most Americans have a.s.sumed our nation's causes and wars were righteous and just, and that "G.o.d is on our side." In our minds-as so often in our sanctuaries-the cross and the American flag stand side by side. Our allegiance to G.o.d tends to go hand in hand with our allegiance to country. Consequently, many Christians who take their faith seriously see themselves as the religious guardians of a Christian homeland. America, they believe, is a holy city "set on a hill," and the church's job is to keep it s.h.i.+ning.3 The negative reaction to my sermons made it clear that this foundational myth is alive and well in the evangelical community-and not just in its fundamentalist fringes. That reaction leads me to suspect that this myth is being embraced more intensely and widely now than in the past precisely because evangelicals sense that it is being threatened.4 The truth is that the concept of America as a Christian nation, with all that accompanies that myth, is actually losing its grip on the collective national psyche, and as America becomes increasingly pluralistic and secularized, the civil religion of Christianity is losing its force. Understandably, this produces consternation among those who identify themselves as the nation's religious guardians. The truth is that the concept of America as a Christian nation, with all that accompanies that myth, is actually losing its grip on the collective national psyche, and as America becomes increasingly pluralistic and secularized, the civil religion of Christianity is losing its force. Understandably, this produces consternation among those who identify themselves as the nation's religious guardians.

So, when the shepherd of a flock of these religious guardians stands up-in the pulpit no less-and suggests that this foundational American myth is, in fact, untrue, that America is not now and never was a Christian nation, that G.o.d is not necessarily on America's side, and that the kingdom of G.o.d we are called to advance is not about "taking America back for G.o.d"-well, for some, that's tantamount to going AWOL.

I respect the sincerity of that conviction, but for me, it simply confirms how badly the church needs to hear the message of this book.

The myth of America as a Christian nation, with the church as its guardian, has been, and continues to be, damaging both to the church and to the advancement of G.o.d's kingdom. Among other things, this nationalistic myth blinds us to the way in which our most basic and most cherished cultural a.s.sumptions are diametrically opposed to the kingdom way of life taught by Jesus and his disciples. Instead of living out the radically countercultural mandate of the kingdom of G.o.d, this myth has inclined us to Christianize many pagan aspects of our culture. Instead of providing the culture with a radically alternative way of life, we largely present it with a religious version of what it already is. The myth clouds our vision of G.o.d's distinctly beautiful kingdom and thereby undermines our motivation to live as set-apart (holy) disciples of this kingdom.

Even more fundamentally, because this myth links the kingdom of G.o.d with certain political stances within American politics, it has greatly compromised the holy beauty of the kingdom of G.o.d to non-Christians. This myth harms the church's primary mission. For many in America and around the world, the American flag has smothered the glory of the cross, and the ugliness of our American version of Caesar has squelched the radiant love of Christ. Because the myth that America is a Christian nation has led many to a.s.sociate America with Christ, many now hear the good news of Jesus only as American news, capitalistic news, imperialistic news, exploitive news, antigay news, or Republican news. And whether justified or not, many people want nothing to do with any of it.

TWO CONTRASTING KINGDOMS.

In the pages that follow, I'll suggest that the kingdom Jesus came to establish is "not from this world" (John 18:36), for it operates differently than the governments of the world do. While all the versions of the kingdom of the world acquire and exercise power over over others, the kingdom of G.o.d, incarnated and modeled in the person of Jesus Christ, advances only by exercising power others, the kingdom of G.o.d, incarnated and modeled in the person of Jesus Christ, advances only by exercising power under under others. others.5 It expands by manifesting the power of self-sacrificial, Calvary-like love. It expands by manifesting the power of self-sacrificial, Calvary-like love.

To put it differently, the governments of the world seek to establish, protect, and advance their ideals and agendas. It's in the fallen nature of all those governments to want to "win." By contrast, the kingdom Jesus established and modeled with his life, death, and resurrection doesn't seek to "win" by any criteria the world would use. Rather, it seeks to be faithful. It demonstrates the reign of G.o.d by manifesting the sacrificial character of G.o.d, and in the process, it reveals the most beautiful, dynamic, and transformative power in the universe. It testifies that this power alone-the power to transform people from the inside out by coming under under them-holds the hope of the world. Everything the church is about, I argue, hangs on preserving the radical uniqueness of this kingdom in contrast to the kingdom of the world. them-holds the hope of the world. Everything the church is about, I argue, hangs on preserving the radical uniqueness of this kingdom in contrast to the kingdom of the world.

THREE PRELIMINARY WORDS.

But three preliminary words need to be said.

First, my thesis applies as much to Christians on the political left as on the political right.6 While I'm concerned about the fusion of the two kingdoms from both sides, the focus of this book is more on the political right, since that political orientation is far and away the dominant one among evangelicals at this point in history. The political right currently has far more religious and political clout-and has captured far more of the media spotlight. For that reason, it warrants more attention. While I'm concerned about the fusion of the two kingdoms from both sides, the focus of this book is more on the political right, since that political orientation is far and away the dominant one among evangelicals at this point in history. The political right currently has far more religious and political clout-and has captured far more of the media spotlight. For that reason, it warrants more attention.

Second, to insist that we keep the kingdom of G.o.d radically distinct from all versions of the kingdom of the world does not mean that our faith and moral convictions shouldn't inform our partic.i.p.ation in the political process. Of course they should-but that is true of all citizens in a free country. Whether we're aware of it or not, all of us, whether religious or not, vote our faith and values.7 What the distinction between the two kingdoms does imply, however, is that citizens of the kingdom of G.o.d need to take care to distinguish between their core faith and values on the one hand and the particular way particular way they politically express their faith and values on the other. While the way of the kingdom of G.o.d is always simple, straightforward, and uncompromising, the way of the kingdom of the world is always complex, ambiguous, and inevitably full of compromises. Hence, kingdom people who share the same core faith and values can and often do disagree about how their faith and values should inform their involvement in the kingdom of the world. they politically express their faith and values on the other. While the way of the kingdom of G.o.d is always simple, straightforward, and uncompromising, the way of the kingdom of the world is always complex, ambiguous, and inevitably full of compromises. Hence, kingdom people who share the same core faith and values can and often do disagree about how their faith and values should inform their involvement in the kingdom of the world.

Finally, this book is written to help us get a clear vision of the unique kingdom of G.o.d as revealed in the life of Jesus, to see how its Calvary-like way of bringing about change in people's lives and in society is completely different from the world's, and to see the great harm that results when Jesus' disciples fail to preserve the uniqueness of that way. This book does not attempt to resolve all ambiguities between these two kingdoms The purpose of this book, rather, is to cast a broad vision of the kingdom of G.o.d and show its stark contrast to the kingdom of the world. If it helps some readers see how wonderfully different G.o.d's kingdom is from the world; if it helps some place more trust in G.o.d's unique "power under" mode of operation; and if it motivates some to become more committed to living out the radically alternative, countercultural life of this kingdom-it will have served its purpose.

CHAPTER 1.

THE KINGDOM OF THE SWORD.

My kingdom is not from this world.

JOHN 18:36.

The kings of the Gentiles lord it over them; and those in authority over them are called benefactors. But not so with you.

LUKE 22:2526 For the church to be a community that does not need war in order to give itself purpose and virtue puts the church at odds with nations.... The battle is one we fight with the gospel weapons of witness and love, not violence and coercion.

HAUERWAS AND WILLIMON1.

SHORTLY AFTER JESUS' ARREST, PILATE ASKED HIM, "ARE YOU THE KING of the Jews?" (John 18:33). To be a king, one must have a kingdom-a king's domain-and Pilate wanted to know if Jesus thought the Jews were his domain. It was a straightforward question, requiring a simple yes or no.

But Jesus, typically, did not give the expected response. Rather, he told Pilate that his kingdom "is not from this world" (John 18:36).

Pilate a.s.sumed Jesus' kingdom could be understood on the same terms as every other earthly kingdom-along geographical, ethnic, nationalistic, and ideological lines. But he was mistaken. Jesus' kingdom is radically unlike any kingdom, government, or political ideology in the world. To appreciate Jesus' radically unique kingdom, we need to know about the worldly kingdoms it stands in contrast to.

THE "POWER OVER" KINGDOM Wherever a person or group exercises power over others-or tries to-there is a version of the kingdom of the world. While it comes in many forms, the kingdom of the world is in essence a "power over" kingdom. In some versions-such as America-subjects have a say in who their rulers will be, while in others they have none. In some versions, subjects may influence how their rulers exercise power over them-for example, what laws they will live by-while in others they do not. There have been democratic, socialist, communist, fascist, and totalitarian versions of the kingdom of the world, but they all share this distinctive characteristic: they exercise "power over" people. is a version of the kingdom of the world. While it comes in many forms, the kingdom of the world is in essence a "power over" kingdom. In some versions-such as America-subjects have a say in who their rulers will be, while in others they have none. In some versions, subjects may influence how their rulers exercise power over them-for example, what laws they will live by-while in others they do not. There have been democratic, socialist, communist, fascist, and totalitarian versions of the kingdom of the world, but they all share this distinctive characteristic: they exercise "power over" people.

I refer to the power that the kingdom of the world wields as "the power of the sword." I'm not referring to a literal sword necessarily-though that has often been true-but rather, to the ability of those in power to inflict pain on those who threaten or defy their authority. The power of the sword is the ability to coerce behavior by threats and to make good on those threats when necessary: if a law is broken, you will be punished. Of course, the laws of the different versions of the kingdom of the world vary greatly, but the raised sword behind the laws gives them their power, and that keeps every version of the kingdom of the world intact.

Though all versions of the kingdom of the world try to influence how their subjects think and feel, their power resides in their ability to control behavior. As effective as a raised sword is in producing conformity, it cannot bring about an internal change. A kingdom can stipulate that murder will be punished, for example, but it can't change a person's desire to murder. It may be that the only reason a person refrains from killing is because he or she doesn't want to be imprisoned or executed. Their motives may be entirely self-serving. The kingdom of the world doesn't really care, so long as the person conforms to the law. Laws, enforced by the sword, control behavior but cannot change hearts.

G.o.d AND THE KINGDOM OF THE WORLD.

The "power over" that all versions of the kingdom of the world exercise is not altogether bad. Were the world not fallen, the threat of the sword would be unnecessary. The sword is part of our common curse, yet G.o.d uses it to keep law and order in the world. For this reason, followers of Jesus are to be obedient, as far as possible, to whatever government they find in power over them. The apostle Paul puts it this way: Let every person be subject to the governing authorities; for there is no authority except from G.o.d, and those authorities that exist have been inst.i.tuted [tetagmenai] by G.o.d.... Rulers are not a terror to good conduct, but to bad. Do you wish to have no fear of the authority? Then do what is good, and you will receive its approval; for it is G.o.d's servant for your good. But if you do what is wrong, you should be afraid, for the authority does not bear the sword in vain! It is the servant of G.o.d to execute wrath on the wrongdoer. (Rom. 13:1, 34) The government "does not bear the sword in vain," therefore, for it is a divine means of keeping fallen people from wreaking havoc on each other. G.o.d's intent is to use any given "power over" government as his "servant for...good." This doesn't mean that worldly governments are created by G.o.d or that governments always use their G.o.d-given authority as G.o.d intended-as though Hitler and Stalin were carrying out G.o.d's will! Paul rather says that G.o.d inst.i.tutes, directs, or stations (tetagmenai) governments. John Howard Yoder's comment is insightful: G.o.d is not said to create create or... or...ordain the powers that be, but only to the powers that be, but only to order order them, to put them in order, sovereignly to tell them where they belong, what is their place. It is not as if there was a time when there was no government and then G.o.d made government through a new creative intervention; there has been hierarchy and authority and power since human society existed. Its exercise has involved domination, disrespect for human dignity, and real or potential violence ever since sin has existed. Nor is it that by ordering this realm G.o.d specifically, morally approves of what a government does. The sergeant does not produce the soldiers he drills; the librarian does not create nor approve of the book she or he catalogs and shelves. Likewise G.o.d does not take the responsibility for the existence of the rebellious "powers that be" or for their shape or ident.i.ty; they already are. What the text says is that G.o.d orders them, brings them into line, providentially and permissively lines them up with divine purpose. them, to put them in order, sovereignly to tell them where they belong, what is their place. It is not as if there was a time when there was no government and then G.o.d made government through a new creative intervention; there has been hierarchy and authority and power since human society existed. Its exercise has involved domination, disrespect for human dignity, and real or potential violence ever since sin has existed. Nor is it that by ordering this realm G.o.d specifically, morally approves of what a government does. The sergeant does not produce the soldiers he drills; the librarian does not create nor approve of the book she or he catalogs and shelves. Likewise G.o.d does not take the responsibility for the existence of the rebellious "powers that be" or for their shape or ident.i.ty; they already are. What the text says is that G.o.d orders them, brings them into line, providentially and permissively lines them up with divine purpose.2 As he did with nations in the Old Testament (for instance, in Isaiah 10), G.o.d uses governments as he finds them, in all their unG.o.dly rebellious ways, to serve his own providential purposes. As Paul describes in Romans 13, this general purpose is to preserve as much law and order as is possible. Insofar as governments do this, they are properly exercising the authority G.o.d grants them and are, to that extent, good.

Because of this good function, disciples of Jesus are commanded to "honor the emperor" (1 Peter 2:17) and live in conformity to the laws of their land as much as possible-that is, insofar as those laws do not conflict with our calling as citizens of the kingdom of G.o.d (Rom. 13:1; t.i.tus 3:1; 1 Peter 2:1317; and specifically Acts 5:29). Whether we find ourselves in a democratic, socialist, or communist country, we are to pray for our leaders and seek to live in peace in that country (1 Tim. 2:13). We are, in a word, to be good citizens of whatever version of the kingdom of the world we find ourselves in.

SATAN AND THE KINGDOM OF THE WORLD.

But we need to know another important dimension of the biblical teaching about the kingdom of the world. While G.o.d directs governments for the good of fallen people, Scripture also teaches that another cosmic force exists, one that is hostile to G.o.d and influences governments to accomplish evil. Indeed, sometimes the scope of authority granted to this cosmic adversary, Satan, in Scripture is astounding.

For example, in Luke 4 the Devil tempted Jesus by showing him "all the kingdoms of the world" while saying, "To you I will give their glory and all this authority; for it has been given over to me it has been given over to me, and I give it to anyone I please I give it to anyone I please. If you, then, will wors.h.i.+p me, it will all be yours" (Luke 4:57, emphasis added). Jesus, of course, would not wors.h.i.+p the Devil to acquire these kingdoms. But note: he doesn't dispute the Devil's claim to own them.

Apparently, the authority of all the kingdoms of the world has been given to Satan. It's not clear from this text whether we humans gave the Devil this authority when we surrendered to him in the Garden (Genesis 3) or whether G.o.d originally entrusted Lucifer with this authority before he rebelled. What is clear is that, however it came about, G.o.d's cosmic archenemy now owns the authority of all versions of the kingdom of the world and gives this authority to whomever he pleases.

This teaching is in various ways found throughout the New Testament. John goes so far as to claim that "the whole world lies under the power of the evil one" (1 John 5:19) and refers to all the kingdoms of the world as a single kingdom under demonic rule that is in the process of being delivered over to Jesus (Rev. 11:15). This kingdom is symbolized as "Babylon," the violent world empire that opposes G.o.d at every turn, in the book of Revelation.3 Her servants are the world's rulers, and "all nations" are "deceived" by her "sorcery" (Rev. 18:23)-the deceptive lure of power. Certainly some governments are better than others, for they carry out G.o.d's purpose of preserving law and order better than others. But no earthly kingdom, however good, is exempt from the scriptural teaching that it is part of "Babylon," a worldwide kingdom ruled by Satan. Her servants are the world's rulers, and "all nations" are "deceived" by her "sorcery" (Rev. 18:23)-the deceptive lure of power. Certainly some governments are better than others, for they carry out G.o.d's purpose of preserving law and order better than others. But no earthly kingdom, however good, is exempt from the scriptural teaching that it is part of "Babylon," a worldwide kingdom ruled by Satan.

Along these same lines, Jesus three times refers to Satan as the "ruler of this world" (John 12:31; 14:30; 16:11). The term "ruler" (arche) was a political term used to denote the highest ruling authority in a given region-and Jesus applied it to Satan over the whole world! Functionally, Satan is the acting CEO of all earthly governments. Paul agrees, for he refers to Satan as "the G.o.d of this age" and as "the ruler of the power of the air" (2 Cor. 4:4; Eph. 2:2). We see, then, that while G.o.d ultimately gives authority to governments to preserve law and order in a fallen world, and while G.o.d orders and orchestrates governments as he finds them to his own providential advantage, Satan-"the destroyer" who "deceives the nations" (Rev. 9:11; 20:3, 8; especially 13:14)-is heavily involved in all of them and works at cross-purposes to G.o.d.

I know of no way to resolve the ambiguity involved in this dual a.n.a.lysis of the kingdom of the world-but simply recognizing that there is, at the very least, a strong demonic presence polluting all versions of the kingdom of the world has to significantly affect how followers of Jesus view earthly governments. Minimally, this recognition implies that we can never a.s.sume that any particular nation-including our own-is always, or even usually, aligned with G.o.d. We may be thankful whenever our government wields the sword in ways that are just and that punish wrongdoers. But we must also always remember that fallen princ.i.p.alities and powers (Eph. 2:2; 6:12) strongly influence our government, and every government, however relatively good that government may otherwise be.

To accept this teaching means that, while believers should strive to be good citizens, praying and working for peace and justice, they must always practice a healthy suspicion toward the "power over," sword-wielding government they are subject to. While a particular political ideology may be better than others at preserving justice, law, and order, we must never forget that even the best political ideology lies under the influence of a "power over" cosmic ruler who is working at cross-purposes to G.o.d.

THE G.o.dS AND FALLEN Pa.s.sION.

When we accept that the destroyer who has been "a murderer from the beginning" (John 8:44) is the functional ruler of all versions of the kingdom of the world, we can make sense of the fact that the history of the world has been one of violent conflict. In all of recorded history, only a few decades have seen no major wars-and even during these times of relative peace, much local violence existed. Historians estimate that in the twentieth century alone over 200 million people died as a result of war and political conflict. The history of the world is a ma.s.sive river of blood, and this waste of life testifies not only to the violent tendencies of the fallen human heart but to the destructive nature of the ruler of the kingdom of this world.

Homer's Iliad Iliad and and Odyssey Odyssey brilliantly capture the violent nature of Babylon. In Homer, as in much Greek tragedy, humans are driven by pa.s.sions they can't completely control-pa.s.sions to secure and acquire power and possessions, to sacrifice for (and to) certain G.o.ds, to uphold religious traditions, to acquire a personal legacy, to protect loved ones, and to advance the cause of tribe or nation. The trouble is that other people have their own power they want to secure and expand, their own possessions they want to acquire and protect, their own G.o.ds to sacrifice to, their own traditions to defend, their own legacies to build, and, perhaps most importantly, their own tribal and national interests to advance. This, for Homer, means that sooner or later, war is inevitable. brilliantly capture the violent nature of Babylon. In Homer, as in much Greek tragedy, humans are driven by pa.s.sions they can't completely control-pa.s.sions to secure and acquire power and possessions, to sacrifice for (and to) certain G.o.ds, to uphold religious traditions, to acquire a personal legacy, to protect loved ones, and to advance the cause of tribe or nation. The trouble is that other people have their own power they want to secure and expand, their own possessions they want to acquire and protect, their own G.o.ds to sacrifice to, their own traditions to defend, their own legacies to build, and, perhaps most importantly, their own tribal and national interests to advance. This, for Homer, means that sooner or later, war is inevitable.

Furthermore, in Homer "the G.o.ds" are always involved in the affairs of humans. Some G.o.ds, for their own reasons, inflame certain individuals with pa.s.sions that lead them one way, while other G.o.ds, for their own reasons, inflame other individuals with pa.s.sions that lead them an opposite way-and the result is a bloodbath. For Homer, the inevitability of war is not just the result of conflicting pa.s.sions-it has a supernatural dimension.

And all the while, Zeus sits on Mount Olympus, amused by the sport of it all.

The brilliance of Homer's Iliad Iliad and and Odyssey Odyssey lies in how powerfully they express truth, especially when understood from a scriptural perspective. We fallen humans have pa.s.sionate convictions that control us and lead us into conflict with others who have equally pa.s.sionate convictions. We believe in lies in how powerfully they express truth, especially when understood from a scriptural perspective. We fallen humans have pa.s.sionate convictions that control us and lead us into conflict with others who have equally pa.s.sionate convictions. We believe in our our nation over and against nation over and against their their nation, nation, our our religion over and against religion over and against their their religion, religion, our our culture over and against culture over and against their their culture, culture, our our political ideology over and against political ideology over and against their their political ideology, and so on. And insofar as we are influenced by the kingdom of the world, we express these pa.s.sions by attempting to exercise "power over" others as their nation, culture, religion, or political ideology conflicts with or threatens our own. Violence is the inevitable result. political ideology, and so on. And insofar as we are influenced by the kingdom of the world, we express these pa.s.sions by attempting to exercise "power over" others as their nation, culture, religion, or political ideology conflicts with or threatens our own. Violence is the inevitable result.

Homer was also right about the G.o.ds. Though secular people give it no credence, from a scriptural perspective we have to grant that our tribal, territorial, and ideological pa.s.sions have a demonic dimension to them. The Bible speaks much of rebellious G.o.ds, fallen princ.i.p.alities, powers, and demons that affect what comes to pa.s.s in this world. There are G.o.ds over particular nations that are not on G.o.d's side and thus do not exercise their dominion in ways that promote peace and justice. From a scriptural perspective, these fallen G.o.ds are behind and involved in the conflict that occurs between nations.4 And all the while, Satan, the ultimate "power over" G.o.d of this age, watches the bloodshed with a demonic sense of amus.e.m.e.nt.

THE t.i.t-FOR-TAT KINGDOM.

It's hard not to get pulled into the fallen pa.s.sions that fuel the violence of the kingdom of the world. Indeed, the demonic, tribalistic pa.s.sion that sets "us" over against "them" seems completely natural to us in our fallen condition. If you hit me, my natural (fallen) instinct is to hit you back-not turn the other cheek! t.i.t for tat, eye for an eye, tooth for a tooth-this is what makes the b.l.o.o.d.y kingdom of the world go around.

To ill.u.s.trate, in 2004 it was revealed that a number of American soldiers inflicted horrendous, humiliating abuse on Iraqi soldiers at Abu Gharib prison. A few days after the pictures and videos of the terrible abuse were made public, Iraqi terrorists made their own macabre film showing the grotesque beheading of an American civilian, John Berg. In the film, they told us that they executed Mr. Berg in response to the brutality endured by their own soldiers at Abu Gharib, and they vowed to continue "because we are a people of vengeance." At the time of this writing, they have been true to their vow.

When Americans learned of the beheading, most were inflamed with a sense of hatred. The internet was flooded with emails and websites calling for vengeance-an eye for an eye, a head for a head. The life of John Berg had to be atoned for and the honor of our nation had to be restored. Recall how you you felt when you heard or saw what happened to Mr. Berg or others at the hands of the terrorists. felt when you heard or saw what happened to Mr. Berg or others at the hands of the terrorists.

Your yearning for justice is, of course, natural. But this rage is exactly what led the terrorists to cut off Mr. Berg's head in the first place. You probably pa.s.sionately believe that our cause is just and theirs is evil, but the terrorists pa.s.sionately believe their cause is just and ours is evil. Your pa.s.sion for American justice is mirrored by their pa.s.sion for Islamic justice. If, for a moment, you can suspend the question of whose justice is really right and step inside the national and religious pa.s.sions of the terrorists, you'll understand the world of Homer-and understand what drives the kingdom of the world. You can begin to understand why, given our our pa.s.sionate convictions and given pa.s.sionate convictions and given their their pa.s.sionate convictions, this b.l.o.o.d.y t.i.t-for-tat game is almost inevitable. pa.s.sionate convictions, this b.l.o.o.d.y t.i.t-for-tat game is almost inevitable. Our Our particular tribal, national, religious, and political pa.s.sions directly conflict with particular tribal, national, religious, and political pa.s.sions directly conflict with their their tribal, national, religious, and political pa.s.sions, and this gives birth to a shared sense of righteous indignation willing to violently crush each other. tribal, national, religious, and political pa.s.sions, and this gives birth to a shared sense of righteous indignation willing to violently crush each other.

At the same time, it's important to remember that history itself always feeds our conflicting pa.s.sions. Much of the profound animosity Islamic terrorists feel towards "satanic" America is fueled by a cultural memory of what Christians did to Muslims during the Crusades. Believing that America is a Christian nation, they direct their collective, historically acquired hatred toward it. Now, you might be tempted to respond by saying, "Well, they they did a lot of bad stuff to Christians throughout history as well"-and you'd be right. But this is exactly the sort of thinking that fuels the endless t.i.t-for-tat kingdom of the world. You naturally believe your tribe (Christians/America) is at least a bit less guilty than the opposition, and this is exactly what they believe about their tribe. And so the b.l.o.o.d.y game goes on, as it has in one form or another across the globe and throughout history. Under the rule of Satan and other fallen G.o.ds, Babylon has reigned on the earth since the original rebellion. did a lot of bad stuff to Christians throughout history as well"-and you'd be right. But this is exactly the sort of thinking that fuels the endless t.i.t-for-tat kingdom of the world. You naturally believe your tribe (Christians/America) is at least a bit less guilty than the opposition, and this is exactly what they believe about their tribe. And so the b.l.o.o.d.y game goes on, as it has in one form or another across the globe and throughout history. Under the rule of Satan and other fallen G.o.ds, Babylon has reigned on the earth since the original rebellion.

And all the while, the "power over" G.o.d of this age smiles with demonic amus.e.m.e.nt.

A DIFFERENT KIND OF KINGDOM.

Fallen humans tend to identify their own group as righteous and any group that opposes them as evil. If they they were not evil, we tend to believe, no conflict would exist. Hence, the only way to end the conflict is to "rid the world of this evil," as President George W. Bush said after the terrorist attack on the World Trade Center. The "good" (our tribe) must extinguish the "evil" (their tribe), using all means necessary, including violence. This is the age-old "myth of redemptive violence." were not evil, we tend to believe, no conflict would exist. Hence, the only way to end the conflict is to "rid the world of this evil," as President George W. Bush said after the terrorist attack on the World Trade Center. The "good" (our tribe) must extinguish the "evil" (their tribe), using all means necessary, including violence. This is the age-old "myth of redemptive violence."5 The true cause of violence, of course, is not "the enemy" but something much more fundamental, something both we and our enemy have in common. The true cause lies in the fact that our fallen hearts are idolatrous and subject to the fallen powers that influence us.

So long as people locate their worth, significance, and security in their power, possessions, traditions, reputations, religious behaviors, tribe, and nation rather than in a relations.h.i.+p with their Creator, Babylon's b.l.o.o.d.y t.i.t-for-tat game is inevitable. Of course, peaceful solutions must still be sought and can, to some degree, be attained with regard to each particular conflict. But as long as humans define their personal and tribal self-interests over and against other people's competing personal and tribal interests, violence is inevitable and will break out again.

History is filled with people who believed that this or that war would root out evil once and for all and bring about lasting peace. The myth has been especially strong in American history and has again been invoked in the war against terrorism: We, the righteous nation, will root out all evil. But people who align themselves with the kingdom of G.o.d must see through the deception of this nationalistic mantra, for those who live by the sword will die by the sword (Matt. 26:52). The demonic sirocco of violence is fed by the illusion of ultimate "righteous" victory. Any peace achieved by violence is a peace forever threatened by violence, thus ensuring that the b.l.o.o.d.y game will be perpetuated.

Followers of Jesus must realize-and must help others realize-that the hope of the world lies not in any particular version of the kingdom of the world gaining the upper hand in Babylon's endless t.i.t-for-tat game. The hope of the world lies in a kingdom that is not of this world, a kingdom that doesn't partic.i.p.ate in t.i.t for tat, a kingdom that operates with a completely different understanding of power. It is the kingdom established by Jesus Christ and a kingdom that is expanded by people committed to following him. It is the kingdom of G.o.d.

The unique nature of this kingdom is revealed in a discussion Jesus had with some of his disciples, who were arguing over which of them would be the greatest in the kingdom of heaven. They were, in their own way, exhibiting the "power over" mindset that characterizes the kingdom of the world and competing with one another to be esteemed. Jesus responded: The kings of the Gentiles lord it over them; and those in authority over them are called benefactors. But not so with you; rather the greatest among you must become like the youngest, and the leader like one who serves. For who is greater, the one who is at the table or the one who serves? Is it not the one at the table? But I am among you as one who serves. (Luke 22:2527) Jesus identified the disciples' argument as a typical kingdom-of-the-world conflict-and thoroughly pagan. This is the way worldly rulers-and the world in general-naturally think. Indeed, it is a matter of common sense by the world's standards. Naturally the older is greater than the younger, the leader worthy of higher esteem than the follower, the one who sits at the table greater than the one who serves. Yet Jesus not only rejects this "common sense" logic-he reverses it! Jesus, the Son of G.o.d, the one who is greatest by any standard, came to earth not to be served but to serve others, and the kingdom he came to establish would be marked by this distinctive feature. It would not be a "power over" kingdom; it would be a "power under" kingdom. It would be a kingdom where greatness is defined by serving and sacrificing for others.

This is why Jesus responded to Pilate's question by saying his kingdom was "not from this world." If his kingdom were of this world, he told Pilate, his followers would fight the way the kingdom of the world always fights (John 18:36). They would use the "power over" tactics and wield the sword to advance their personal, religious, and political interests. They would defend Jesus in the name of G.o.d, of righteousness, and of the glory of Israel-but this is not the kind of kingdom Jesus came to establish.

One of his misguided disciples even tried to fight like a kingdom-of-the-world partic.i.p.ant, cutting off the ear of one of the soldiers who came to arrest Jesus. Jesus rebuked the disciple and demonstrated the nature of his unique heavenly kingdom by healing the soldier's ear (Luke 22:5051), showing that his kingdom would advance not by destroying the enemy who seeks to destroy you, but by loving, serving, and hopefully transforming the enemy who seeks to destroy you.

It was the same message Jesus was about to send Pilate and the world. Rather than calling on his disciples or the legions of angels that were at his disposal to exercise "power over" in his defense, Jesus let himself be crucified. Why? Because Pilate and the world needed him to. It was an outrageously loving thing to do-and for this reason it violated the common sense of the kingdom of the world.

The kingdom of Jesus was, and is, a radically different kind of kingdom indeed, and it is this kingdom that all who follow Jesus are called to manifest in every area of their lives.

CHAPTER 2.

THE KINGDOM OF THE CROSS.

Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you.

LUKE 6:2728 THE MUSTARD-SEED KINGDOM.

The heart of Jesus' teaching was "the kingdom of G.o.d." He spoke about that topic more frequently than any other, and it pervades all his actions as well.1 Indeed, the Gospels make it clear that Jesus was the embodiment-the incarnation-of the kingdom of G.o.d. When Jesus was present, so was that kingdom (see Matt. 12:28; and especially 3:2; 4:17). Though the world as a whole was and remains part of the domain in which Satan is king, in Jesus the domain in which G.o.d is king has been introduced into the world. The central goal of Jesus' life was to plant the seed of this new kingdom so that, like a mustard seed, it would gradually expand. Eventually that kingdom would end the rule of Satan and reestablish G.o.d, the Creator of the world, as its rightful ruler (Matt. 13:3132). In other words, Jesus came to destroy the cosmic "power over" lord and establish the kingdom of G.o.d upon the earth (Heb. 2:14; 1 John 3:8). Indeed, the Gospels make it clear that Jesus was the embodiment-the incarnation-of the kingdom of G.o.d. When Jesus was present, so was that kingdom (see Matt. 12:28; and especially 3:2; 4:17). Though the world as a whole was and remains part of the domain in which Satan is king, in Jesus the domain in which G.o.d is king has been introduced into the world. The central goal of Jesus' life was to plant the seed of this new kingdom so that, like a mustard seed, it would gradually expand. Eventually that kingdom would end the rule of Satan and reestablish G.o.d, the Creator of the world, as its rightful ruler (Matt. 13:3132). In other words, Jesus came to destroy the cosmic "power over" lord and establish the kingdom of G.o.d upon the earth (Heb. 2:14; 1 John 3:8).2 Jesus planted the seed of the kingdom of G.o.d with his ministry, death, and resurrection and then gave to the church, the body of all who submit to his lords.h.i.+p, the task of embodying and living out this distinct kingdom. We are to be nothing less than "the body of Christ," which means, among other things, that we are to do exactly what Jesus did (Rom. 12:45; 1 Cor. 10:17; 12:1227; Eph. 4:4; 5:30; Col. 1:18, 24; 2:19). John teaches us that, "Whoever says, 'I abide in him,' ought to walk just as he walked just as he walked" (1 John 2:6, emphasis added; also 1 John 1:7; 1 Cor. 4:6; 11:1; Eph. 5:12; Phil. 3:17; Col. 2:6; 1 Thess. 1:6; 2 Thess. 3:7; 1 Peter 2:21). "Let the same mind be in you that was in Christ Jesus" (Phil. 2:5) must be regarded as our central command. Our every thought, word, and deed is to reflect the character of Jesus and thus manifest the reign of G.o.d in the world (see Rom. 12:2; 2 Cor. 10:35).

Not only this, but according to the Bible, the community of those who submit to Christ's lords.h.i.+p are in a real sense to be be Jesus to the world, for through the church Christ himself continues to expand the reign of G.o.d in the world. Jesus to the world, for through the church Christ himself continues to expand the reign of G.o.d in the world.3 We collectively are his "second" body, as it were, through which he continues to do what he did in his "first" body. Through us, Jesus continues to embody the kingdom of G.o.d in the world. Christ dwells in us and among us individually and corporately, and he longs to live We collectively are his "second" body, as it were, through which he continues to do what he did in his "first" body. Through us, Jesus continues to embody the kingdom of G.o.d in the world. Christ dwells in us and among us individually and corporately, and he longs to live through through us individually and corporately. us individually and corporately.

By G.o.d's design, this is how the kingdom of G.o.d expands and transforms the world. As we allow Christ's character to be formed in us-as we think and act like Jesus-others come under the loving influence of the kingdom and eventually their own hearts are won over to the King of Kings. The reign of G.o.d is thus established in their hearts, and the kingdom of G.o.d expands. That process, Scripture tells us, will culminate in the return of the King accompanied by legions of angels, at which time Satan's rule will end, the earth will be purged of all that is inconsistent with G.o.d's rule, and his kingdom of love will be established once and for all.4 This, in a nutsh.e.l.l, is the primary thing G.o.d is up to in our world. He's not primarily about getting people to pray a magical "sinner's prayer" or to confess certain magical truths as a means of escaping h.e.l.l. He's not about gathering together a group who happen to believe all the right things. Rather, he's about gathering together a group of people who embody the kingdom-who individually and corporately manifest the reality of the reign of G.o.d on the earth. And he's about growing this new kingdom through his body to take over the world. This vision of what G.o.d is about lies at the heart of Jesus' ministry, and it couldn't contrast with the kingdom of the world more sharply.

WHAT POWER DO YOU TRUST?.

In the words of Barbara Rossing and John Yoder, borrowing an image from the book of Revelation, the contrast between the "power over" kingdom of the world and the "power under" kingdom of G.o.d is "Lion power" versus "Lamb power."5 The kingdom of G.o.d advances by people lovingly placing themselves The kingdom of G.o.d advances by people lovingly placing themselves under under others, in service to others, at cost to themselves. This "coming under" doesn't mean that followers of Jesus conform to other people's wishes, but it does mean that we always interact with others with their best interests in mind. others, in service to others, at cost to themselves. This "coming under" doesn't mean that followers of Jesus conform to other people's wishes, but it does mean that we always interact with others with their best interests in mind.

Following the example of Christ, and in stark contrast to the modus operandi of the world, we are to do "nothing from selfish ambition or conceit, but in humility regard others as better than [our]selves." We are to "look not to [our] own interests, but to the interests of others" (Phil. 2:34). We are to "not seek [our] own advantage, but that of the other" (1 Cor. 10:24, cf. 10:33). Following Jesus' example, we are to find honor in was.h.i.+ng people's feet (John 13:1415)-that is, in serving them in any way we can.

So too, in following our Master we are to seek to do good and free all who are "oppressed by the devil" (Acts 10:38) while we voluntarily bear others' burdens (Gal. 6:2). We are to "outdo one another in showing honor" (Rom. 12:10) and never be compet.i.tive with others (unless, of course, it's for fun) (Gal. 5:26). We are to "put up with the failings of the weak, and not please ourselves," always asking how we might "please our neighbor for the good purpose of building up the neighbor" (Rom. 15:12). We are to feed the hungry, clothe the naked, take in the homeless, befriend the friendless, and visit the condemned prisoner (James 2:1517; 1 John 3:1418; cf. Matt. 25:3440).

All of this involves exercising "power under." We are to engage in this behavior not out of duty to an abstract ethic, but because the life of the one who came under all humanity on Calvary is pumping kingdom life through our veins. We are part of the growing revolutionary kingdom he began and is continuing to grow. It is a kingdom that looks like him, a kingdom in which the greatest is the one who serves others (Matt. 20:26; Luke 22:2627). It is a kingdom in which the exalted will be humbled, but the humble exalted (Luke 14:11; 18:14). It is a kingdom in which one is blessed when divested of power-is "poor in spirit," "mourns," is "meek," and "persecuted" (Matt. 5:35, 1011)-and even is in the position of socially rejected sinners (Matt. 21:31), for these are the ones who are most open to entering the kind of "power under" life the kingdom has to offer.

While we might regard this kind of power as weak by kingdom-of-the-world criteria, in truth there is no greater power on the planet than self-sacrificial love. Coming under others has a power to do what laws and bullets and bombs can never do-namely, bring about transformation in an enemy's heart. This is the unique "Lamb power" of the kingdom of G.o.d, and indeed, this is the power of G.o.d Almighty. When G.o.d flexes his omnipotent muscle, it doesn't look like Rambo or the Terminator-it looks like Calvary! And living in this Calvary-like love moment by moment, in all circ.u.mstances and in relation to all people, is the sole calling of those who are aligned with the kingdom that Jesus came to bring.