Category Archives: Theology

Would Jesus punch a Nazi?

When I was in high school, my mom gave me a black and white “What Would Jesus Do?” bracelet that I would wear to class everyday. She wanted me to be reminded whenever I came across an ethical dilemma (important, especially being that the campus’ population was predominantly white , and in particular, being the only African American in honors courses wasn’t the best of times, let me tell you), all I would have to do is look at my wrist and ask myself, “What would Jesus Do?” The question of “What Would Jesus Do?” would once more make itself relevant years later when I was in seminary. In our Christian ethics classes, we would explore questions of faith, weekly case studies, and various approaches to Christian ethics. As a learning community, we made our way through Thomas Aquinas, situational ethics, virtue theory, and deontology (the study of duty). What would Jesus do in a post-truth world where the Alt-Right is seeking world domination? And more importantly, what would the LORD of all creation have us to do while living in the midst of a fascist regime? The question of WWJD is not only a question of ethics but also one of theological speculation. I side with liberationist theologians: God is as God does. God is a God of freedom and justice, and leads the way for the poor to experience redemption for the sake of all peoples. A god who would do nothing to resist tyranny can be seen either as apathetic or as complicit in suffering of victims.

The question of punching Nazis is the case study of 2017. It all started during Orange Julius’ installation that a reporter from CNN gave white supremacist Richard Spencer a platform on national television to spread his hateful views; subsequently, someone from the black bloc group of resisters punched Mr. Spencer from behind. The internet was filled with think pieces after this event, everything from rejoice to remorse. So, the question I say that Christians seeking out spaces of resistance must ask today is, “Would Jesus Punch a Nazi?”

Eclectically liberal continental philosopher Slavoj Zizek answered the question in a definite, “No!”

Quartz: So, is it OK to punch a Nazi?
Žižek: No! If there is violence needed, I’m more for Gandhian, passive violence.

That was his answer from a Quartz interview on January 27th, 2017. Zizek goes on to continue to praise Gandhi’s “passive violence” as something in the abstract and to be emulated in all contexts. What Zizek neglects to do in his appropriation of Gandhi’s approach to nonviolence is that Gandhi did not believe that peace was for everyone, particularly the dark skinned Black peoples of subsaharan Africa whom he considered to be savages. And speaking as a survivor, one should definitely not overlook his views on rape victims and probable CSA.

When we talk about violence, and by extension anger, it is very important that we speak of these concepts not in the abstract and universal, but in the particular and contextual. Whenever one discusses violence as if it is without context, there is an accentuation of that violence. Whether it is philosophers like Zizek or theologians like say, a Stanley Hauerwas for instance, the central problems that human beings face are ones of violence, war, and fragmentation. The very fact that there are divisions and people choose to live within these divisions are depicted as acts of violence. If non-unity is something of a determining factor of human existence, that means that war and bloodshed has the final say over human life. This is why Zizek, who has been caught red-handed plagiarizing White Supremacist propaganda, can argue with a straight face that critical race theorists are “reverse racist” because they rely on racial violence as part of their narrative. Zizek’s argument, as Amaryah Shaye contends, enables white progressives to outright dismiss the perspectives, thoughts, and words from marginalized populations. Zizek’s proposals are part of pushback against what is oftentimes called “identity politics,” the praxis of oppressed people groups to reclaim their stories and very lives from their oppressors. Part of this reclamation project may indeed involve some anger, anger at the state of subjugation faced by Blacks, women, People of color and sexual minorities; outrage at the negative stereotypes and tropes that are repeatedly used to justify oppression; last but not least, the fury at the institutions and systems that hold us in bondage.

When one asks, “What would Jesus do?” “Would Jesus punch a Nazi?,” one is ultimately asking a question of identity. “Who is Jesus?” “Who am I?” Christians profess Jesus as King of Kings, and LORD of LORDS, and as such, Our Liberator is free to choose his own action and way. Therefore, I could not answer this question with any amount of certainty. I think the idea that we can place Jesus in any situation today, and then claim to know what he would do is the height of arrogance. The picture I shared above (Jesus walking with a Nazi and carrying his gun) is a case in point. Not only is Jesus’ commandment for his followers to go the second mile with a soldier taken out of context, it’s an embarrassing anachronism that reeks of fundamentalist emotionalism. Emergent Christians with bad histories of defending abusive members of clergy comparing modern-day Nazis to the woman at the well (a woman marginalized for her sexual history) are actually the ones who should be considered “the worst.” Steve Bannon and Richard Spencer choose to embrace an ideology of genocide and white racial supremacy. The history of White Supremacy cannot be solved by foolish comparisons and false analogies. It must be confronted with the truth.

My friend Pierre wrote an excellent piece for the Christian Century a month ago, Alternative Facts in Bonhoeffer’s Germany. In our post-truth world, as with the Third Reich it’s “not just little white lies but are constructed with the aim of shaping public opinion. It first requires an antithesis to a particular idea or person(s)” as Keys pointed out. The metanarrative of Aryan Supremacy ruled over logic and humility in post-World War I Germany. The Emergent Church in the 21st century U.S. American context, although having separated itself from White evangelicalism, still to this day centers itself on the narrative of a more liberal, passively violent White supremacy. The teachings of a blatant xenophobe and racist like Zizek or a non-violent theologian with a history of sexual assault, say John Howard Yoder, are viewed as more important and objective than the work of People of Color. It’s the little white lie that White Men’s work is more valueable and trustworthy than those from women and people from the margins that sustains white supremacy. It’s the little white lie that sexual violence, anti-Black violent rhetoric, Islamophobia, and domestic violence should be dismissed as little more than just “passive” or “symbolic” violence rather than the real violence of Ghandi’s child sexual abuse or so-called pacifists tepidly defending rape culture.

For these morally confused times with life under immoral leaders with their immoral budgets and wall building, Christians ought to opt to join with those people who are suffering, to live with those being crucified today, because that is where the Spirit of God is present. Living today under Orange Mussolini also means a more honest assessment of biblical literature. My friend Jason has already point out the reasons why Jesus would instruct his followers to go the Second Mile, the fact that Jesus lived in a more shame-based culture with the goal of shaming Roman soldiers and their commanders. The Messiah is able to inspire liberation by instructing the Church of the Poor on how to creatively resist without embracing the logic of their oppressors.

Reading Scripture in context is the best way forward for Christ followers. Conservative, mainline, and emergent Christians have a duty to preach and teach Scripture responsibly. There is desperation on the part of those persons who seek to solely make this ancient text relevant for today. It is a selfish approach, and centers us rather than Christ the Shepherd and his Sheep, the poor and marginalized. The Bible does mention people who shared the ideology of genocide, persons like the corrupt aristocrat of biblical lore, Haman the Agagite. He plotted the destruction of the Jews who were already living in exile in Persia. He is mentioned in the story of Esther, which, I have observed, is about the complete reversal of fortune through divine intervention and the power of prayer (both praying and acting on behalf of the oppressed). Esther heard the cries of the people on the margins, prayed with them, and worked with them to foil the plans Haman had for their extermination.

So the question remains, “Would Jesus punch a Nazi?” It’s a mystery, it really is. It’s beyond our comprehension because God’s ways are not our ways. I could only point to Jesus’ actions and words that are attested to in the Gospels.(1) The purpose of Jesus’ mission was summed up in John 10:10 (KJV): “I am come that they may have life, and that they may have it more abundantly.” If Jesus came to earth so that we may have life abundant, then Nazism, the group of people and set of ideals which seeks to destroy and steal life is the complete anti-thesis of Christ and his mission. Nazis are “free” to express their opinions, but they are not free to their own facts, and we as resisters have been given the freedom to resist their hatred; also, Nazis are not entitled to building their platforms or enriching themselves for spreading white supremacist propaganda. The Spirit of Jesus, however, calls for us to creatively resist oppressors and to leave no room(2) for the devil (Ephesians 4:27).

 

(1) Just for fun, I took a poll on twitter with the question, “Would Jesus punch a Nazi?”: see the final tally: here.

(2) Editor’s note: I assume some readers will be lead (and mistaken) to believe that the author’s position is to unfriend and block friends and family members who are supporters of Orange Mussolini. This could not be further from the truth.  I am just going to speak from my personal experience. Just as being a responsible Christian reader of Scripture calls for great care and nuance in understanding historical context, being a responsible person and friend calls for understanding the complexities of political choices. It would be rather unwise to label every Hillary supporter a “neoliberal” or “warhawk” because of a few choices of their own candidate ;just like it would be unwise to call every Bernie supporter a xenophobic brocialist because of the voting record of their candidate.  Political allegiances fluctuate and they can change, political parties come and go.  Political candidacies aren’t worth losing friends, and I speak from experience, having had folks from both sides of the spectrum turn on me because of my views.  But that is my choice, others can feel free to choose differently. If you’re friends with a Nazi or want to by a book by a Nazi, I say this: drop them like yesterday’s news, and don’t buy.

(Photo Description: the scene is a dusky road in ancient Palestine, a white Nordic looking male which is the author’s vision of Jesus is clothed in a white robe and carrying a rifle. The man is turned to his left, gesturing his hands in conversation with a German soldier from the Third Reich, whose uniform is black  with a red  band with a swatzika on it. Image was shared on facebook , but the artist is Michael Belk whose work is found here )

John Brown

John Brown was an anti-slavery activist born in Connecticut and who went to war with Kansas and South Carolina over slavery. His actions started the Civil War (white supremacists argue). White supremacists also argue that white people died and freed the slaves so there’s no need for reparations. I think the “lionizing” of John Brown as an “antiracist” martyr is part of white liberal racist logic of the latter, erasing the agency of blacks.  When Black and white antiracist thinkers appeal to John Brown, it  sounds good on the surface, but just how effective has it been?  Why does it take Black death for a few whites here and there to declare themselves allies and not white institutions wholesale?

 

White supremacy and antiBlackness would endure without the presence of White people, as we see with the example of the progressive society in Cuba under Fidel Castro. Black male leaders from the Black Panthers in the 1970’s wrote of the racist reasons why they were denied political asylum there.

 

“Critics of Cuba have pointed to the paradox of Cuba’s African policy: while Cuba has a progressive foreign policy on race, at home Afro-Cubans have often been at odds with the Communist party’s failure to reflect the full range of Cuba’s racial diversity in its leadership structures or to fully address race politics.

Castro’s regime did achieve more for Afro-Cubans in 50 years than previous administrations had in the last 400 years. But as the Council on Hemispheric Affairs concludes, Castro’s policies “only addressed issues of unequal access without changing structural biases underlying society”. And it added, with the new wave of economic changes affecting the country, “race and racism are once again becoming important issues in Cuba” (The Guardian.)

Racialized capitalism with its multicultural neoliberalism and diverse corporate boardrooms will not do; and neither will racialized democratic socialism with its foundation of xenophobia and its sexist understanding of the division of labor.  Blacks are not in need of  a white Suffering Servant, not John Brown, Bernie Sanders or Hillary Clinton; all three influential allies lionized by the media for speaking out against the worst elements of blatant white supremacy. Black people need accomplices willing to follow their lead in the struggle against structural racism. Accomplices who do not want a pat on the back, facebook likes or retweets because they are just being decent human beings by opposing things like the KKK.  Accomplices who do not wish to gain votes in an already rigged, white supremacist electoral system built to protect a select class of white citizens who enslaved Black women and men. Accomplices who have no desire to create a platform off of the intellectual and physical labor of generations of Black people. Is this impossible? “Indeed it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.” Can anyone be saved from the sin of White supremacy and antiBlackness? “What is impossible for mortals is possible for God.” (inspired by Luke 18:25-27)

 

(Photograph found on facebook and twitter.  It is a picture of a black, red, and green flag with the likeness of a white man with a beard raising a gun with his right hand. The banner reads in white letters, ” John Brown” with LIVES in green letters. There is then underneath those words the red A anarchy symbol with the word “Smash” in white letters,and then underneath that, White Supremacy in green letters.” Photo taken by @brdngresistance) 

 

The #BlackLivesMatter Creed

The Ferguson Declaration: A Black Lives Matter Creed (Long Version)

If you want to sign the Black Lives Matter Creed, please follow this link: Signing the Black Lives Matter Creed.

An Appeal to Christian Congregations and Christians Worldwide

We, the heirs of Black Churches and their traditions, in the Spirit of the Prophets, the Apostles, and the Early Church

1.1 We believe in God Our Creator and the Father, the Maker of Heaven and Earth, the Source and Fountain of Love (1st John 4: 8) who loves all people from every tribe and nation and who is the same God who appoints seasons of justice and peacemaking (Ecclesiastes 3:1-8).

1.2 We believe in Jesus of Nazareth – conceived by the Holy Spirit and born of the virgin Mary – to be the risen Son of God who Ministered and Healed the Sick, Liberated the Oppressed and suffered under the occupation of the Roman Empire where he was persecuted, brutalized, and executed on Calgary. We celebrate the power of God bringing life into that which we thought was dead, represented by the resurrection of Jesus, giving us victory over sin and death (Colossians 2:14-15).

1.3 We believe in the Holy Spirit, Our Comforter and Guide throughout every dispensation who continues to prepare the World for the Good News that the Church Universal is called to proclaim and embody. The Spirit blows where God wills (John 3:9), breathing life in every generation (Ecclesiastes 7:10), making a better tomorrow possible until Christ’s return.

1.4 We believe Black Lives Matter. Scripture speaks of the infinite worth of ALL of humanity (Genesis 1:26-27; Genesis 9:6), and the Triune God distinctly created us with intentionality and purpose. God loves us in our DIFFERENCES and reveals that the Body will only find true unity in this midst of seeking the purpose of our divinely composed diversity (Revelation 5:9; Revelation 14:6). The holy writ portrays a sovereign God as caught up in the scandal of particularity moving through the lives of the powerless from the election of Abraham, Moses, and the Hebrews out of Egypt to their Gentile neighbors in ancient Syria, Ethiopia, Persia, Egypt, and Palestine (Amos 9:7). In each of these circumstances we are able to testify to God affirming our differences and addressing unique plights throughout human history.. In the Gospels, we see that Jesus heard the cry of the Syrophoenician woman and healed her daughter (Mark 7:25-30). By sitting and listening to someone who was a cultural minority and recognizing her unique plight, Christ worked to set her and her daughter free from their captivity. The authors and signatories of The Ferguson Declaration: A Black Lives Matter Creed, express solidarity in word and deed with the movement begotten by Alicia Garza, Patrisse Collors, and Opal Tometi. This solidarity also includes but is not limited to, all other resistance movements such as #SayHerName, #AMillionHoodies, and #JusticeForFlint committed to nonviolent resistance as opposition to racism for the sake of the Common Good.

1.5 We believe the Scriptures reflect God’s Preferential Option of the Poor from Genesis to Revelation (James 1:27, Psalm 68:5, Exodus 22:21, Proverbs 17:5). The Prophets of old taught that God loved and provided for all people, and yet widows, orphans, and migrants found favor with God. God requires justice for the poor and judges each government accordingly (Micah 4:3-4, Daniel 4:25-26). Jesus Christ the Son taught Divine Providence, and before he sent out his disciples, he assured them that God’s loving-kindness reached even the smallest of birds, the sparrow (Matthew 10: 26-31). God’s will is for the lowly of society to receive justice so that all persons in the human community can be made whole.

1.6 We believe in the Sanctity of all of life and that the Church should work with society to look after the general welfare of all persons from womb to tomb (John 10:10). We affirm that humanity was meant to live in liberty rather than chains, and that God has bestowed upon women and men the capacity to choose goodness and love. Worship of the Resurrected Savior should lead us to stride towards freedom and a Culture of Life (Romans 5:17).

Given this commitment to life and humanity’s sacred worth, we are troubled throughout this planet, as our brothers and sisters of African descent continue to live under the weight of oppression:

2.1 “Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby And came and preached peace to you which were afar off, and to them that were nigh. For through him we both have access by one Spirit unto the Father. Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God” (Ephesians 2:11-22) We receive the Word through the Apostle Paul that the LORD Jesus was sent to bring peace (Isaiah 9:6-7, Luke 2:14) to the nations. Our goal is for a social and spiritual renewal of our cities, our towns, our states, our country, and our planet, and the Gospel stories tell us that such restoration requires a confession of our sins. We reject the false doctrine as though Racial Reconciliation could happen apart from collective Repentance of White Supremacy (Acts 17:30, Luke 19:8-10).

2.2 “And ye shall know the truth, and the truth shall make you free” and “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.” (John 8:32;John 14:6-7) We reject the false doctrine that love of country means avoiding
telling the Truth about our history. Neighborly love mandates that the Black church speaks truth to power, in love, so that the Church Universal and the World can see where Christ is (Ephesians 4:15): in the lives of the oppressed (Matthew 25).

2.3 “Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: In whom we have redemption through his blood, even the forgiveness of sins” and “And when [Jesus] had opened the book, he found the place where it was written, The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised” (Colossians 1:12-4; Luke 4:17-18) We reject the false doctrine that State-sanctioned Wrath is superior to God’s way of Forgiveness and Freedom. Black Churches proclaim the Lordship of Christ, who is the head of the Church Universal as well as all other institutions (Philippians 2:11, 1st Timothy 6:15) We believe that free societies operate in their healthiest states when models the example set by Jesus. Forgiveness, accountability, and restoration should be a community’s priorities when it comes to non-violent offenders of the law. Black Churches call for an end to the War on Drugs, militarized police, the School-to-Prison pipeline, and the closure of the privatized prisons. We support the on-the-ground grassroots efforts of the people of Ferguson as well as #CampaignZero .` Lastly, due to the fact that we value the sacred worth of all persons, and respect those in authority, we must all work together for background checks and gun control to ensure the safety of police officers and civilians alike.

·2.4 “And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places” and “For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost” (Isaiah 32:17-18; Romans 14:17). We reject the false doctrine that Peace should be separate from Justice. Christian justice must include economic equality and opportunity for all (Jeremiah 22:13). Just as swords will be turned into plowshares, so must jailhouses be transformed into schoolhouses. Just as no one should be profiled or harassed because of the color of their skin, no one should be discriminated by employers on the basis of race, gender, religion or, creed (Galatians 3:28, Colossians 3:11). Human dignity is intrinsic to all human persons and therefore all work is valuable in God’s sight. Education and moral formation are the keys to delivering communities from racial oppression.

2.5 “Jesus answered, My kingdom is not of this world.” (John 18:36) We reject the false doctrine, as though the work of the Nation-State should be confused with the Peaceable Kingdom of God. No government official or arm of the State sits on Heaven’s throne, for only Christ reigns supreme. The Black Church calls on all religious bodies, governments and corporations here and abroad to practice the utmost humility in the quest for a Beloved Community.

Amen.

The authors and signatories of The Ferguson Declaration: A Black Lives Matter Creed declare the revealed truth that God is a God of the Oppressed for the salvation of the entire World. Black Churches and Christians worldwide affirm the statement that #BlackLivesMatter. We invite all who are working peaceably for justice to participate in the Black Lives Matter movement and other likeminded organizations.

For the latest updates on The Ferguson Declaration: A Black Lives Matter Creed, follow us on Twitter at @BLMCreed