A. Would Jesus have been a Republican or a Democrat? C. If Jesus were alive today, what social policies would he support/condemn?

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1 I. The Politics of Jesus in Contemporary Imagination A. Would Jesus have been a Republican or a Democrat? B. Would Jesus vote for Trump or Hillary? C. If Jesus were alive today, what social policies would he support/condemn? D. Social Gospel and Progressive Era ( s) E. The Politics of Jesus by John Howard Yoder (1972) [] F. Moral Majority (1980s) with Jerry Falwell; Progressive evangelicalism today. G. Purpose: it all comes down to religious authority. II. What Do We Mean by Politics? A. Politics and Religion in the Ancient World i. No religious disestablishment (i.e., separation of church and state ) in the ancient world: fusion of religion and politics. ii. Religious liberation movements and political rebellion. iii. Civil religions, e.g., the cult of the Roman emperor. B. An Historical or a Normative Question? i. Politics and the Quest of the Historical Jesus 1. Understand Jesus politics by the political standards and expectations of his day (e.g., Horsley, Jesus and the Politics of Roman Palestine, 2014). 2. Recent history of the Levant and the Jews 3. Political and religious groups in first century Palestine: a. Pharisees b. Sadducees c. Herodians d. Essenes e. Zealots f. Note: Jesus did not join any of the existing religio-political movements of his day. 1

2 4. Necessary biblical foundation, but what about application? ii. The Normative Quest: Jesus and Politics in the Modern World 1. Caution: using current political concepts or agendas and imposing them on Jesus. 2. If Jesus was political, so what? What does that have to do with us? 3. Must develop a hermeneutic for applying the politics of Jesus to today. C. Defining Politics and Political Figure : i. Broad definition: politics relates to the organization and governance of the polis (city) for the common good of its citizens. ii. Narrow definition: politics relates to a political party that seeks to implement a social policy consistent with its political philosophy and within the limits of agreed-upon political strictures. iii. Working definition for political figure : A public figure who wields power over an identifiable group of supporters with the intention of carrying out a social agenda one is a political figure who contributes publicly to the establishment, maintenance, or transformation of the polis, whether that is an empire, a nation, community, or sectarian group within a particular society (Moore, 2013, 2-4). III. Jesus Political Preaching and Behavior A. Jesus Political Preaching i. The Kingdom of God/Heaven 1. Mk. 1:14-15; Mt. 4:17 (Kingdom of God/Heaven); 118x in Gospels, 106x KofG 2. Characteristics of the kingdom of God: a. Reign, not realm (geographical); power, not place; dominion of sovereign authority in-breaking in a new way; new stage of God asserting his power over cosmos b. Temporal: already, not-yet; kingdom is at hand, near, come upon you; yet it is here, within you (Lk. 17:21); kingdom come on earth (Mt. 6:10) 2

3 c. Upside-down kingdom: first last, last first, etc.; poor/marginalized/unclean vs. wealthy/privileged/pure. d. Kingdom & church: not identical because kingdom is power, church is people. Both individual and corporate. 3. Reception of kingdom language: a. Would have normally been understood as a political concept. b. If God is king, does that threaten other rulers? (Herod, Caesar) (Issue of gospel language) c. Implication of kingdom passages: i. Something God/Messiah was doing. ii. Something disciples were supposed to do (Mt. 6:10). iii. Transformation of social world and citizens (tax collectors/prostitutes over privileged; Gentiles over Jews; children over adults). iv. But compare with Pilate: John 18:38 ii. Jesus as King, Messiah, Savior, and Judge 1. Jesus claimed kingship (Jesus before Pilate: John 18:33-37) 2. Claimed to be Messiah (Mk. 13:21; Mt. 24:5, 23; John 4:25-26; Mk. 14:61-62 (high priests) and warned disciples not to tell anyone (Mt. 16:20) 3. Son of Man understood as a divine or regal term (cf. Daniel 7); more so than Son of God. 4. Claimed to be God (John 8:58-59; cf. 10:22-30; 17:3) 5. Claimed right to judge the world (judge as political liberator) both now (Mt. 12:39; Mt. 23) and eschatologically (Mt. 25:31ff); connected to personal rejection of Jesus (Mt. 10:32-33); overcome the world (John 16:33). 6. All together: Mt. 25:31-46 iii. Jesus parables 1. Jesus often portrayed himself a royal figure; those who are judged are the Jewish leaders; those who are favored are the outcasts and poor. 2. E.g.: Jesus is martyred son of the vineyard owner (Mk.12:1-12; Mt. 21:33-46; Lk. 20:9-19): 3

4 a. Vineyard symbol of national Israel. b. Other servants = previous prophets c. Son of owner = Messiah (Jesus) d. Cites Ps. 118:22-23 as messianic psalm e. Kingdom of God taken away and given to others (Mt. 21:43) f. Chief priests and Pharisees heard and understood, and sought to arrest him (Mt. 21:45-46). iv. Specific political sayings: B. Jesus Political Behavior 1. Render to Caesar the things that are Caesar s (Mk. 12:17; Mt. 22:21; Lk. 20:25) a. Trap question, so don t read too much into it. b. Separate spheres: God and Caesar. c. Caesar =/= God. d. Instructions on taxation? Perhaps. 2. My kingdom is not of this world (Jn. 18:36) a. Not anti-political (compare Mt. 6:9) b. Location/HQ vs. characteristic. c. Cuts both ways: he is a king with a kingdom, but it s not concerned with this world (?). i. Jesus healings and exorcisms were signs of the kingdom of God (Mt. 4:23; Mt. 10:7-8). ii. Designating twelve apostles as the reconstitution of Israel and the people of God (Mk. 3:14-15). 1. Apostles authority came from Jesus. Jesus as authority figure whose mission was to enact a social agenda in the public square. 2. The Twelve as representatives of 12 tribes of Israel: ingathering of Israel was part of God s promise and primary function of the Messiah but it was thought to be political revolution. iii. Jesus association with and acceptance of the poor, unwelcome, unclean, and outcasts. 1. Subverted accepted social standards and hierarchies. 2. Broke rules of fraternizing and eating. 3. Social standards part of how order and peace were maintained. 4

5 iv. Forgiving sins apart from the Temple system. 1. Sinner not just moral category, but ethnic/national one: sinners were people outside of covenant (i.e., Gentiles, Samaritans). 2. Jesus offered forgiveness and gave same power to his disciples. 3. Only God could forgive sins and Temple was locus of where that happened = Jesus claiming to be God. Ushering in Messianic Age. 4. Ate with them, and promised them the kingdom. 5. Turned purity norms on head: rejection of Temple = rejection of God, which threatened social peace. v. Jesus (a)triumphal entry into Jerusalem 1. Jesus on donkey on one side; Pilate on white horse with soldiers coming from Caesarea Maritime from west; simultaneously? 2. Crowds reaction reflects regal procession (Hosanna to the Son of David!) 3. The whole city was stirred up (Mt. 21:10) 4. Symbolic act by which Jesus was announcing himself as king but a different sort of king. vi. Death by crucifixion (?) 1. Crucifixions were public, political deaths reserved for criminals of the state; meant to be excruciating and to humiliate as warning to others. Vast majority of Jews crucified by Rome in Palestine were for political reasons. 2. Jesus predicted his upcoming death numerous times (Mk. 8:31; Mt. 16:21, etc.) 3. Jesus was betrayed by his own, and arrested by a group of soldiers. 4. He was accused of being a king in opposition to Caesar. 5. Mocked as a king, crown of thorns on his head, a purple rob, and inscription above his head: Jesus of Nazareth, the King of the Jews. 5

6 C. The Response to Jesus i. Disciples 1. Expected God s kingdom as earthly kingdom a. Who was the greatest? (Mk. 9:34; Mt. 18:1; Lk. 9:46) b. Sitting at Jesus right/left hand (Mk. 10:37; Mt. 20:21) c. Post-resurrection expectation (Acts 1:6) d. Judging twelve tribes (Lk. 22:29-30; Mt. 19:28) 2. Confessed Jesus as Messiah, Lord, and Son of God a. Nathanael (Jn. 1:43-51, esp. v. 49) b. Peter (Mt. 16:13-20) ii. Crowds and Followers 1. Tried to kill him (Lk. 4:28-30; Jn. 8:58-59; 10:31) 2. Confused by him (Jn. 6) 3. Brothers wanted him to become public figure (Jn. 7:4-9) 4. Tried to crown him king (John 6:14-15) iii. Jewish Leaders 1. Embarrassed by Jesus, couldn t trap him, jealous of him. He undermined their authority, undercut their traditions, embarrassed them, evaded their traps, asked them questions they couldn t answer. 2. Plotted to put him to death. 3. Brought false charges of blasphemy against him (Mt. 26:59-62; Lk. 22:66-71) 4. Accuse him of political treason ( king ) (Mk. 15:2; Mt. 27:11; Lk. 23:2-3; John 18-19) iv. Roman Officials 1. Herod Antipas (4 BC-AD 39) a. Thinks Jesus is John the Baptist (Mt. 14:1-2; cf. Mk. 6:14; Lk. 9:7) b. Wanted to kill Jesus (Lk. 13:31) c. Jesus before Herod (23:6-12) 6

7 2. Pilate a. Jews wanted Jesus executed by Rome (John 18:28-32) b. Asked Jesus if he was a king, but found no guilt with him (Lk. 23:4-5; John 18:33ff; 19:12) c. Afraid that Jesus is Son of God (John 19:8-9) d. Jesus tells him he has not power over Jesus except given from above (John 19:11) e. Kings opposed to Caesar (John 19:12); Behold your King! (John 19:14) f. Crown of thorns (John 19:1-2) g. Feared a riot of the people (Mt. 27:24) and his own reputation. h. Made sign above his head: Jesus of Nazareth, King of the Jews (John 19:19) v. Was Jesus a Political Figure? 1. Identifiable group of supporters? Yes! 2. Intending to carry out a social agenda in order to establish, maintain, or transform the polis? Yes! 3. One who wields power? Yes! Even though this is a different kind of power than we are used to. IV. The Key to Jesus Political Praxis A. Kenotic Politics (Mk. 10:35-45) i. Mark 10: Context: James and John request about sitting at right/left hand 2. Doesn t rebuke them for their desire, but instructs on the price: baptism and cross. 3. You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. But it shall not be so among you (v. 42). a. They considered themselves rulers. b. Modus operandi of ancient political world. 4. But whoever would be great among you must be your servant, and whoever would be first among you must be slave of all (v. 44). a. Servant vs. slave = synonymous, but striking. 7

8 5. For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many (v. 45). a. Model of servanthood and self-sacrifice, even by the Son of Man. Jesus did this throughout his ministry, but esp. in his death. b. Substitutionary atonement as national liberation: not just personal release from sin, but national release from bondage. ii. Other Passages: 1. Beatitudes (Mt. 5:1-12) 2. Reversal Sayings: a. The first will be last and the last first (Mk. 9:35; 10; 21; Mt. 19:30; Lk. 20:16; 13:30) b. The greatest among you will be your servant (Mt. 23:11) c. The least among all of you is the greatest (Lk. 9:48) d. For whoever wants to save his life will lose it (Mt. 16: 3. Reversal Parables a. Laborers (Mt. 19:30-20:16) b. Wedding banquet (Mt. 22:1-10) c. Prodigal Father/Son (Lk. 15:11-32) d. Master serving servants (Lk. 12:35ff; Jn. 13:1-17) 4. Ministry to the least B. Aspects of Kenotic Politics i. Servanthood and self-humbling; denying yourself and looking on others interests for the benefit of the powerless and disenfranchised. ii. Not the abdication of power, but a new form and exercise of power. 1. Kenotic Politics must not be diluted to mere humility, compassion, or pacifism; it is the paradoxical exercise of power by relinquishing it to God s sole arbitration (Moore, 2013, 81). 2. Means that even the powerless can be powerful. Power is not tied to privilege, prestige, or popularity. iii. Not glorifying yourself, but being exalted by God; not about not seeking greatness, but the right way to achieve greatness. iv. Personal virtue and development of the soul within social relations (Plato à Jesus?) 8

9 v. All this is highly counterintuitive, esp. to accepted human norms and political traditions/praxis. V. The Purpose of Jesus Politics A. National liberation, New Israel, community of believers; new covenant, new creation; new assembly (ekklesia) of God s people. Already, not-yet NT eschatology. B. Imitation of Christ in character and behavior. C. Development of the person: virtue ethics. Matters more how and why you do what you do; not just outcomes. D. Applicability of Jesus political praxis and the gospel across cultures. VI. There and Back Again: Jesus and Politics So What? A. What is politics? Is it about government, administration, laws, and policy? Or is it the development of our souls in relationship to each other, living in harmony and in pursuit of the good life ( eudaimonia )? B. Primarily a posture and about personal character: i. Embodying kenotic politics: individually, in our families, our church communities, local service, and even state and national politics. ii. Redefining power through kenotic praxis. iii. Plato: management of men s souls. Interplay between people in the city and the governance of the city. C. Developing a hermeneutic based upon Natural Law that will allow us to move from OT and Jesus and the NT into the modern world. i. Relationship of OT to NT; relationship of NT to today. ii. Insight on how to approach policy, law, and governance specifically. iii. Continually come back to the biblical texts to refine our understanding. 9

10 Bibliography Bammel, Ernst and C.F.D. Moule, eds. Jesus and the Politics of His Day. Cambridge: Cambridge University Press, Bauckham, Richard. The Bible in Politics: How to Read the Bible Politically. 2nd ed. Louisville, KY: Westminster John Knox Press, Boyd, Gregory A. The Myth of a Christian Nation: How the Quest for Political Power is Destroying the Church. Grand Rapids: Zondervan, Crouch, Andy. Playing God: Redeeming the Gift of Power. Downers Grove, IL: InterVarsity Press, Hengel Martin. Christ and Power. Translated by Everett R. Kalin. Philadelphia: Fortress Press, Horsley, Richard A. Jesus and the Politics of Roman Palestine. Columbia, SC: University of South Carolina Press, Leeman, Jonathan. Political Church: The Local Assembly as Embassy of Christ s Rule. Downers Grove, IL: InterVarsity Press, Moore, Mark e. Kenotic Politics: The Reconfiguration of Power in Jesus Political Praxis. New York: Bloomsbury T&T Clark, Phillips, Elizabeth. Political Theology: A Guide for the Perplexed. New York: Bloomsbury T&T Clark, Yoder, John Howard. The Politics of Jesus: Vicit Agnus Noster. Grand Rapids: Eerdmans,