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Anarchy and Apocalypse. Ronald E. Osborn
Читать онлайн.Название Anarchy and Apocalypse
Год выпуска 0
isbn 9781621890751
Автор произведения Ronald E. Osborn
Жанр Религия: прочее
Издательство Ingram
You have heard that it was said, “An eye for an eye, and a tooth for a tooth.” But I say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also . . . You have heard that it was said, “You shall love your neighbor and hate your enemy.” But I say to you, love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. (Matt 5:38–45)
As I wrote in chapter 1 of this volume: “The lex talionis—an eye for an eye, a tooth for a tooth—is spelled out in several passages in the Hebrew Bible but particularly in Deuteronomy 19. If in a criminal trial a witness gives a false testimony, the Law declares, that person must be severely punished in order to preserve the social order. ‘Thus you shall not show pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot’ (19:21). Political stability is the goal and fear is the mechanism by which it will be achieved. Jesus shatters this strict geometry, however, with a startling injunction: ‘Do not resist an evil person.’ This does not imply passive capitulation to violent people but physical non-retaliation as a dynamic and creative force in human relationships. By exemplifying the courage and forgiveness of the Beatitudes, the believer confounds and shames the aggressor, creating an opportunity for the hostile person to be reconciled with God. By absorbing undeserved suffering and not retaliating in kind, the disciple destroys the evil inherent in the logic of force. Instead of an endless cycle of bloodshed, fear and recrimination, there is shalom, there is peace.”
There is nothing sentimental, naïve, meek or mild about Jesus’s Way of dealing with enemies. When we recall the concrete historical realities of Roman occupation in first-century Palestine, the shocking and scandalous political implications of Jesus’s teaching of nonviolence immediately becomes clear. To grasp the forces now arrayed against Jesus and his fledgling kingdom movement we have only to imagine the fate that would befall a charismatic young man from a rural village in present day Iraq should he travel to Baghdad with a band of followers and begin publicly announcing that God, through him, was about to free the land from the yoke of foreign occupation—and that prominent imams and respected government officials were vipers and hypocrites—and that the insurgents should lay down their weapons and love their enemies as themselves. Subversive? Disturbing? Dangerous? Clearly. Yet this was precisely the path that Jesus followed in his perilous journey from Nazareth to Jerusalem.
Whether Jesus’s Way of nonviolent enemy love leads to an ethic of strict pacifism, as Yoder convincingly argues, or whether it allows for Christians to engage in what Glen Stassen calls “just peace-making” (preventive or “policing” actions that involve use of force in exceptional cases but remain sociologically and morally distinct from the calculus of war-making38), the presumption of the New Testament is therefore overwhelmingly against believers killing their fellow human beings for a “just cause,” whether as social revolutionaries (on the “Left”) or “just warriors” (on the “Right”). There is not one word in the New Testament to support Linda Damico’s claim that Jesus’s concern for the liberation of the poor led him to embrace “the violence of the oppressed.”39 We must ponder whether disciples can even legitimately serve as military chaplains insofar as chaplains are not allowed to fully proclaim Jesus’s teaching and example to soldiers but must, by the very terms of their entry into the military, ensure that “all efforts . . . maximize a positive impact on the military mission” and “enhance operational readiness and combat effectiveness.”40
The Things that Are Caesar’s
Against the above reading of Jesus’s kingdom announcement—as essentially subversive of political authority, involving concern for matters of economic justice and social equality and giving rise to a community of nonviolent nonconformity with power—some scholars have quoted Jesus’s aphorism, “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Mark 12:17). According to Geza Vermes, the saying indicates that Jesus was not concerned with the burning political matters of his day but remained a wandering, apolitical sage who only accidentally and somewhat naïvely stumbled into conflict with the Jerusalem authorities.41 Did not Jesus also say “My kingdom is not of this world”?
Vermes’s reading of Jesus as apolitical rustic rabbi fails, however, to account for the historical and narrative contexts for Jesus’s words and actions in the Gospels. When Jesus says his kingdom is not of this world he does not mean that his kingdom has nothing to do with this world; he means that his kingdom does not derive its tactics, platform or goals from any of the competing political movements of his day, and particularly from the zealots: “If my kingdom were of this world my servants would fight . . . but my kingdom is not from here” (John 18:36 NKJV, emphasis mine). Nor is “Render to Caesar the things that are Caesar’s” an abstract teaching about the separation of political and religious matters. The aphorism is Jesus’s answer to a specific, historically-inscribed trap devised by a group of Pharisees and Herodians, whose goal is to force Jesus into one of their rival camps.
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