Andre Trocme - Jesus and the Nonviolent Revolution

Here are some comments from the Introduction to Andre Trocme's "Jesus and the Nonviolent Revolution." Andre Trocme was a French pastor during WWII, whose community sheltered and helped safely transport thousands of Jews to safety. The end of this reminds me both of our Matthew study discussion of Jesus' Third Way (Walter Wink) in reference to Jesus' arrest in the Gethsemane, and of Isaiah 58 which we discussed yesterday in church:


"Yet, as Trocmé shows, Jesus refused both the way of violence and of spiritual quietism. He called for practical changes but rejected violence as a means of achieving social change. Instead he articulated and exemplified a way of life that obviates the kind of social order that produces injustice and poverty, and the violence inherent in them. Jesus’ nonviolence was not a philosophy or a tactic, but a matter of obedience to God.

"Trocmé makes it clear that Jesus should be the center of the church’s life and practice, not nonviolence or revolution or justice. Jesus’ nonviolent revolution, and ours, is rooted in the cross. Jesus was ready to sacrifice his “cause,” the liberation of his people, for the sake of a single human being in need of healing. Human need–be it physical, emotional, spiritual, or social–was Jesus’ reason for being, and should be ours. Jesus’ sacrifice makes possible a new social order where human lives are dignified with justice, uplifted in compassion, and nurtured by peace." (p. x)

Jesus and the Nonviolent Revolution is available at Plough Press as a free downloadable ebook.

Yoder on communion as an economic, even political, act

We looked at Jesus' "institution of the Lord's Supper" in Matthew 26 this week. The following are some reflection from John Howard Yoder's little book "Body Politics: Five Practices of the Christian Community Before the Watching World."

He notes that there’s a whole pattern of living and believing connecting with eating together in the New Testament, and in that world. When Jesus says "as often as you do this..." Yoder suggests that Jesus means, whenever you have a communal meal - whenever you share a meal, sharing your resources, making sure no one is hungry- you are participating in 'economic ethics.' This, for Yoder, more important than a privatized spiritual experience, me receiving Jesus. Note his comment about "real presence."

The synthesis of Christianity and empire beginning in the fourth century had to replace the economic meaning of breaking bread together with something else… (p. 15)

[Some of the background to the Passover communal meal...]

1. …the simple social fact, undeniable in the record but often not taken to be important, that men and women left their jobs, homes, and families to constitute with Jesus a new “family,” a community of consumption, in which he exercised the role of head-of-household. Scholars have sometimes compared the disciples’ meals to the kind of gathering then called chabourah or “fellowship,” where friends would gather regularly for prayer and food, while remaining in the residential and vocational settings.

2. thanksgiving – every meal in a Jewish household was an act of worship…

3. context of Passover – liberation, deliverance, a new people…

4. memory of feeding crowds in the desert. (First proposed to Jesus as a temptation…); anticipating the Messianic banquet

What the New Testament is talking about wherever the theme is “breaking bread” is that people actually were sharing with one another their ordinary day-to-day material sustenance… Bread eaten together is economic sharing… That basic needs are met is a mark of the messianic age. (Acts 4:34; Deut. 15:4)

To do rightly the practice of breaking bread together is a matter of economic ethics.

Vocation (banking, real estate, judge, etc.) then will be to find ways to implement jubilee amnesty, to work for meeting basic human needs. “Technical vocational sphere expertise in each professional area will be needed not to reinforce but to undercut competently the claimed sovereignty of each sphere by planting signs of the new world in the ruins of the old. Baptism is one of those signs, and so is open housing. The Eucharist is one, but so is feeding the hungry. One is not more 'real presence' than the other."

(p. 18-27, Body Politics, John Howard Yoder)

Social Justice / or Justice is Right Relationships

Some of us have been having some heated debates with regard to "social justice." It was triggered by discussion of Eric Metaxis' great book, Bonhoeffer. In particular, our (really, I should say my) heatedness came from hearing Glen Beck, again, demean churches that talk about "social justice."

Granted, I do think some of this confusion is generated by semantics. But I do think it's a good thing to talk about this, and once again, to reclaim our heritage. We could rather use the term "biblical justice" or "biblical social justice," but we need to be careful there too - lest we sound like we're advocating a Rushdoony vision for ordering our society (you can check him out).

I got Tim Keller's Generous Justice for Christmas...
Justice is Right Relationships

We must have a strong concern for the poor, but there is more to the Biblical idea of justice than that. We get more insight when we consider a second Hebrew word that can be translated as "being just," though it is usually translated as "being righteous." The word is tzadeqah, and it refers to a life of right relationships. Bible scholar Alec Motyer difines "righteous" as those "right with God and therefore committed to putting right all other relationships in life."

This means, then, that Biblical righteousness is inevitably "social," because it is about relationships. When most modern people see the word "righteousness" in the Bible, they tend to think of it in terms of private morality, such as sexual chastity or diligence in prayer and Bible study. But in the Bible tzadeqah refers to day-to-day living in which a person conducts all relationships in family and society with fairness, generosity, and equity. It is not surprising, then, to discover that tzadeqah and mishpat are brought together scores of times in the Bible...

More Americans in poverty

from the front page of the Boston Globe, Thursday, January 6, 2010 - Epiphany

New formula finds more Americans in poverty

Health costs push tally to 47 million

WASHINGTON — The number of poor people in the United States in 2009 was millions higher than previously known, with 1 in 6 Americans — many of them 65 and older — struggling in poverty due to rising medical care and other costs, according to preliminary census figures released yesterday.

read rest of article

Advent Conspiracy

the advent of Advent is near

2 weeks from Sunday -

check out "The Advent Conspiracy"

I love this movement to make our celebration of the Incarnation more meaningful and just more about what Christmas is really about... through these commitments, to:
Worship Fully
Spend Less
Give More
Love All

to "Give Presence"

Christmas can [still] change the world

I will not fear

I've been carrying around the following for several years, looked at it again today, still a good word: "I have no idea where I am going. I do not see the road ahead of me. I cannot know for certain where it will end. Nor do I really know myself, and the fact that I think that I am following your will does not mean that I am actually doing so. "But I believe that the desire to please you does in fact please you. And I hope that I have that desire in all that I am doing. I hope that I will never do anything apart from that desire. And I know that if I do this you will lead me by the right road though I may know nothing about it. Therefore I will trust you always though I may seem to be lost and in the shadow of death. I will not fear, for you are ever with me, and you will never leave me to face the perils alone." (Thomas Merton)

$3 billion

Ralph Nader commenting on the approximately 3 billion dollars spent on campaign ads this past election cycle:

the public airways, as we know, belong to the people, and they’re the landlords, and the radio and TV stations are the licensees. They’re the tenants, so to speak. They pay no money to the FCC for their annual license. And therefore, it’s really quite persuasive, were we to have a public policy to condition modestly the license to this enormously lucrative control of the public airways twenty-four hours a day by these TV and radio stations and say, as part of the reciprocity for controlling this commons, so to speak, you have to allow certain amount of time, free time, on radio and TV for ballot-qualified candidates. I supported this and talked about this in my presidential campaigns over the years. And third party candidates are doing that. But today, as you say, the money coming into the radio and TV stations, Amy, are so massive they completely overwhelm the profits from soap and toothpaste and hot dogs and cars, and the elections have become a commodity, a profit center for these radio and TV stations.

(Democracy Now, Nov. 2, 2010)