Defeater Ethics: Politics, Part 2
How did Jesus handle hot-button political issues?
In addressing the objection to political idolatry within American Christianity, I offered an apology and history of the complicated relationship between religion and politics in America. However, a more proactive response to the divisive topic is needed, particularly in American society, where the intersection of religious beliefs and political power is unavoidable. The government is, by definition, in the business of legislating morality, and a free democratic society presents a (good) competition over whose moral vision will be legislatively imposed. Christians are not the only demographic who want the rules of society to align with their worldview. This is the rightful desire of every concerned citizen. Therefore, political idolatry is inexcusable, yet some form of political ideology is unavoidable. Let's consider a politically charged passage of Scripture to find the balance.
From Mark 12, "And they sent to him some of the Pharisees and some of the Herodians to trap him in his talk. And they came and said to him, 'Teacher, we know that you are true and do not care about anyone's opinion. For you are not swayed by appearances, but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not? Should we pay them, or should we not?'"
Besides the financial burden, the Jewish population despised paying Roman taxes because it was a reminder of their oppression. In fact, there was strong debate over whether it was a violation of their religion even to pay taxes to Caesar. The Pharisees and Herodians were on different sides of that political debate, but tellingly, political enemies came together against Jesus. And his response reveals not just his political philosophy but his very world-changing strategy.
Jesus takes a denarius and asks them, "Whose image is this?" They say Caesar's. He responds, "Render to Caesar the things that are Caesar's." In this, Jesus deescalates the political debate by dethroning the significance of the state. Regarding the Roman Empire, he has a confidant, even cavalier attitude, saying essentially, "Let Caesar have his silly little tax. I'm not threatened by that in the least." We think politics are so significant that the world hangs in the balance of political outcomes, but Jesus seems almost indifferent to the political controversies of his day. He has no problem peacefully operating within the systems of society, not because He is subject to or fearful of them, but because Jesus is simply unthreatened by them. He is politically transcendent.
Then, more significantly, Jesus says, "Render to God the things that are God's." We discover our Christian political philosophy and cultural strategy when we answer the question: What belongs to God? Biblically, there are two answers.
The first and most obvious answer is everything. As the Creator of all things, God is the rightful owner of all things, whether Rome or America. Therefore, when Jesus says render to God what is God's, that is a very radical political statement. He is calling on Rome and every kingdom of this world to be given unto Him. Give Caesar his little coin; give Rome to God.
As his followers, we do not have permission to be indifferent or apathetic about the problems within a fallen world that rightfully belongs to God. We must renounce the comfortable domesticated sub-culture life and instead give our lives to the greater culture over which Jesus, not Caesar, is Lord. But how? The question of questions is a strategic one. How are we to render to God the world that belongs to God? In the last post, I admitted that we have wrongly sought that answer via the coercive power of the state. Not only is this politicized strategy inept, it is also unappealing to a watching world growing evermore weary of politics. A better way is discovered in the second answer regarding what belongs to God.
Jesus says the coin has Caesar's image on it, so give to Caesar what belongs to Caesar. When he then says to give God what belongs to God, we are, by implication, intended to ask what has God's image on it. The answer is you and me. Brothers and sisters, we represent Christ's political strategy. Conventional political systems and processes are not the primary mechanisms Jesus intends to use to change the world. His entire ministry took place under the brutal oppression of the Roman Empire, and not once did Jesus strategize against it or even complain about it. Instead, it would seem he was completely indifferent to worldly politics. But it isn't that He is indifferent; He is above it.
Jesus has a more enduring strategy than conventional politics. Image bearers of God rendering their lives unto God, citizens of Christ's Kingdom embodying the ways of the Kingdom—this is the politics of Jesus. Thus, we are back to Abraham Kuyper's theology of sphere sovereignty. Politics is a sphere, indeed a significant sphere, but not an exclusive sphere. The problem is when evangelicals cannot imagine a cultural change strategy outside the sphere of political power, which is precisely what our politicians want us to believe. They want us to see them as the only hope of the world we long to see. But the Christian must declare Jesus as our only hope, and that same Jesus has entrusted that hope to us as image bearers. The true Sovereign has made you a viceroy over spheres entrusted to you, and you are to reign in his name, believing your labors to be far more impactful than the political theatrics of Washington, D.C.
How are the politics of Jesus defeated? If he followed the political strategies of the world, then that answer is easy. If we live by elections, we will eventually die by elections. But what can stop image bearers of God from rendering their lives unto God? Is anything or anyone able to prevent citizens of God's Kingdom who do not ask the government for permission or rely on the government for power? Hate us, and we will love you. Curse us, and we will bless you. Persecute us, and we will pray for you. Nothing will stop us from striving to make our world reflect the shalom of Jesus. Yes, conventional politics and power can easily be stopped, but the unconventional revolution of Jesus carries onward.
Even when Rome killed Jesus, they couldn't stop Jesus. They rendered Jesus to Caesar for crucifixion, supposing Rome the greater authority. But Jesus didn't belong to Caesar, and three days later, God proved it by raising him from the dead. Nothing can stop our resurrected Lord. But if we politicize Jesus and unite the Christian hope to a politician or political party, that hope is easily defeated. But our hope is not a partisan hope. We hope in Jesus Christ risen from the dead, who transcends Rome's Empire and will one day transcend America's Republic. All kingdoms, nations, and societies are destined for the ruins of history, but Jesus alone is risen from the ruins, remaining undefeated and undefeatable.