The Empire Strikes Back

In Christ and Empire, Joerg Rieger, the Wendland-Cook Endowed Professor of Constructive Theology at Perkins School of Theology (SMU), argues for a more comprehensive understanding of how empire shaped first-century life in the Roman Empire.

“Emperors were revered as divine and gave orders to build temples and altars for themselves.” (26) The emperor was credited with healing power and the ability to bring peace and security to the world. (ibid)  The language that Christians associate now with Christ is the same language attributed to Augustus and later emperors then: dikaiosynē (“justice”), eirēnē (“peace”) and kyrios (“lord”). (31)

Explaining that the context of empire was pervasive, he describes the emperor cult as not only political but also economic, cultural and religious and reminds us that the tendency to delineate these different spheres of our lives is a modern phenomenon. (26-27)

Rieger suggests that today we need to be more aware of how empire theology and the top-down “logic of empire” inform our present-day theological understanding and our society.  He commends Paul’s words in Philippians 2:5-11, quoting Antoinette Clark Wire who sees here “the voluntary downward plunge of the divine”: (43)

5 Let the same mind be in you that was in Christ Jesus,
6 who, though he was in the form of God, did not regard equality with God as something to be exploited,
7 but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form,
8  he humbled himself and became obedient to the point of death — even death on a cross.

Rieger argues that Jesus deliberately and decisively reverses the logic of empire. 

Answering charges that empire is not wholly negative and acknowledging that some people will be unaware of “the pressures produced by empire” and imperceptive of its influence, Rieger asserts that “empire can be problematic even when it is morally correct and benevolent.” (44) By definition, empire builds or increases its own power and benefits its own interests; consequently, there are large groups of people who do not benefit from the work of the empire. This is why it is vital that we understand how broadly empire informs our context and why our Christian witness cannot be apolitical.  (ibid)

Rieger identifies the crucifixion of Jesus as political action, writing “the cross was a well-known political tool for breaking the will of the people.” It was the empire striking back, against the proclamation that urged listeners to not promote themselves on the backs of those less fortunate, but instead “[identify] oneself with those who huddle together on the broken, bottom rungs of the human ladder.” (43) Proclaiming Christ as Lord involves “real transformation of the world in ways that go against the grain of the empire and that the empire cannot envision.” (49)

Want to hear more? In Spring 2011 Rieger addresses Earlham School of Religion in a three-part series on Christ and Empire. You can view it Part 1 here: Joerg Rieger -- Lecture One: "Empire and Economics: The Difference Christianity Makes" on Vimeo. Progressive Christian Center of the South has additional video Q & A featuring John Dominic Crossan and Rieger in dialog about God and Empire.

Empty Bowls

As I think about how to involve congregations in solutions that address the poverty and hunger in our community, I am taking opportunities to participate in different kinds of events and organizations that are helping hungry people in our region.

Tonight was MANNA FoodBank's 10th annual Empty Bowls event in Asheville. Apparently several hundred early birds came out at lunchtime for the traditional midday event, but my daughters and I joined another three hundred folks gathered for dinner at Manna's first evening event.

If you aren't familiar with it, Empty Bowls began more than twenty years ago. Local artists contribute more than 7,000 hours and their pottery to the Asheville event to provide guests with a bowl to take home as a reminder of all the bowls that remain empty throughout the world. Children are invited to help pack rice bags that go into the backpacks distributed to at-risk families for the weekends. 

Asheville's Mountain Xpress article explains how tonight's event kept local flavor in the event, featuring soups by area eateries like Travinia, Roux, Grove Park Inn and Swallow Soup. AB Tech's Baking and Pastry Arts program provided delicious breads and desserts from the French Broad Chocolate Lounge, Mosaic Cafe', Cold Stone Creamery and Deerpark on the Biltmore Estate were the final tastes of the evening. Throughout the night, music from "The Porch Dragons" could be heard from the "Collector's Corner" where additional bowls were for sale.

One of the things I liked about tonight was that families could participate. In addition to including children in packing the MANNA Packs, children as small as first or second grade were there and children had donated some of the bowls that were for sale. Including children reminds us all that hunger and poverty isn't just a problem for adults. 1 in 4 children in our community doesn't have enough to eat and, on average, 58 youth spend the night on the streets every night in our county.

I don't like the statistics, but something else I did like was that tonight's event was local, sponsored by local businesses, supported by local people and the proceeds will benefit individuals and families here in western North Carolina.  While Empty Bowls events happen all over the country and even internationally, ours was uniquely Asheville. The traditional craftsmanship of western North Carolina, local musicians and generous spirit of local activists all contribute to keep it that way.

There are still far too many empty bowls and events like tonight's cannot eradicate hunger and poverty, but somewhere in letting an eleven year old pick out a bowl to take home, pack a dozen bags of rice for a hungry classmate, share a soup supper, crusty bread and too many desserts, that child hears about other kids just like her except that they don't have enough to eat.  Their bowls are empty.  And hopefully then, each of us can be a little more grateful for what we have and be a little more ready to share, to speak and to act.

Four Portraits of Poverty

While many of the Jesus stories in the gospels address the poor, few Christian texts provide information about why poverty existed in early Christian communities.  Reading the Revelation of John, the Letter of James, the Acts of the Apostles and the Shepherd of Hermas, Biblical scholar Steve Friesen examines illustrates four unique explanations for the causes of poverty and four distinct responses.  (Friesen, 18)

Importantly, Friesen reminds us that in the early Roman Empire, “most or all of the recipients of a particular text lived near the level of subsistence.” (Friesen, 21)  It is very easy to forget that texts are written in a particular context and to a particular audience.  As I read a text it’s helpful to recognize how my hearing of a text is shaped by my context and experiences, and to reflect on the meaning of the text in the very different context where it was first received.  

(1) In the apocalyptic literature of the Revelation of John, the writer describes a satanic beast who “ conquers the world, defeats the saints, and is worshiped by the whole world.” (Friesen, 22) Friesen suggests the beast is how the writer “portrays the Roman Empire as Satan’s tool, opposed to the God of Israel, and destined for destruction.” (ibid)  The domination and oppression is absolute in that no one is exempt, able to be a bystander.  The system requires participation by everyone, even, or perhaps especially, the exploited. The writer urges people to flee from the Empire’s domination: “Come out of her, my people so that you do not participate in her sins…” (Rev. 18:4)  (Friesen, 23) The suggested response is not only resistance, but anarchy.

(2) The Letter of James moves the emphasis away from the systems of the Empire and emphasizes individual responsibility.  Friesen suggests the writer follows “the prophetic tradition of Israel: one should trust God completely and act accordingly, keeping one’s life pure and taking care of those who suffer.” (Friesen, 24)  The writer contrasts “society’s system of honor and God’s system of honor” calling people to seek God and not the world, and “[advising] the community to share what resources they have….” (Friesen, 25-26)  Here the response is more like nonviolent direct action by refusing to participate in actions that hurt neighbor. 

(3) The Acts of the Apostles neither addresses economic injustice nor does it criticize the Roman Empire.  In fact, in contrast to our other texts, the author of Acts describes the assemblies as people with more resources and existing above subsistence levels. (Friesen, 30-31)  Here the emphasis is on charity; Friesen writes, “the author presents personal gifts and household hospitality (rather than redistribution)” as the way to address the poverty of the neighbor. (Friesen, 28)  

(4) The Shepherd of Hermas presents a fourth and final portrait of poverty.  Suggesting the poor are dependent on the wealthy for survival, “Hermas portrays charity as an individual act that gives material aid to the poor and help the rich survive the final judgment.” (Friesen, 34)  It ignores the causes of poverty and credits wealth to the blessing of God. (Friesen, 35)

The four portraits contradict one another, lending credence to Scroggs’ argument that the Bible is better understood as a foundational document for Christianity than as an authoritative one.   They also spotlight the ambiguity and complexity that are present in religion.  (Friesen, 36)  What is hopeful about this examination is that we find the freedom to live into the questions and work toward understanding.

Friesen, “Injustice or God’s Will” (p. 17 - 36) in Holman, Susan, ed. Wealth and Poverty in Early Church and Society.     Grand Rapids: Baker Academic, 2008.

What Does the Bible Say?

New Testament professor Robin Scroggs argues that identifying the Bible as an authoritative source – one that is decisive about modern social issues – creates obstacles to genuine dialogue.  Instead he suggests that we dismiss the language of “biblical authority” and replace it with an understanding of the Bible as a foundational document for Christianity.  He is careful to affirm that the New Testament is “absolutely indispensable in learning what it means to be Christian.” (Scroggs, 25)  For its critics, the question of authority creates a focus on textual variances, historic inaccuracies, and the conflicting theological positions of the different biblical writers.  Scroggs suggests that an understanding of the Bible as a foundational document would create freedom to move the focus to how the Bible guides us in the ambiguity of life.

While I agree the debate on scriptural authority contributes to a lot of division and strife, I am uncomfortable with Scroggs’ suggestion in the abstract.  I am concerned about what could be lost in translation and hold in tension an interest in defending scriptural integrity without falling into biblical fundamentalism.  However, the reticence vanishes when I take up the question in the context of studying Christian responses to poverty; there, Scroggs’ arguments resonate.  

Scroggs, Robin. 1995. "The Bible as Foundational Document." Interpretation 49, no. 1: 17-30. ATLA Religion Database with ATLASerials, EBSCOhost (accessed September 17, 2011).

More than a few cans

This fall at Luther Seminary I am engaging in a guided reading and research project that focuses on ancient and contemporary Christian responses to hunger and poverty.  The project is modeled on a course that was offered at Lutheran Theological Seminary at Gettysburg by David Creech, Ph.D. who is now the Director for Hunger Education with the ELCA World Hunger Program; David tweets @hungerbites and blogs at Hunger Rumblings.  Throughout the semester I’ll be blogging about my reading, my experiences with advocacy organizations and policymakers and my questions.  I will also be developing strategies for engaging congregations in a response to these issues.

Why focus on hunger and poverty?

Volunteering for Meals on Wheels, in a shelter for homeless, at a food bank and at food pantries has helped me understand that poverty, hunger and homelessness are not just headlines.  The faces of people affected by these problems are the faces of my neighbors.  It confounds me that 58 children go to bed homeless every night in my county; that 1 in 4 children in our county schools may miss a meal every day because they are in households that cannot feed them; that children go hungry on school vacations because the school nutrition programs shut down.  And this is what happens in a first-world country with adequate infrastructure, education and economic activity.  

Where to begin?

I’m beginning by reading the 2011 Hunger Report, the 21^st Annual Report on the State of World Hunger which was written and produced by Bread for the World Institute. 

The first myth to bust is that addressing the hunger crisis is simply a matter of providing “enough.” The services that are provided by food banks, food pantries and direct client services are all important, but they will not end hunger.  David Beckmann writes in Exodus from Hunger: We Are Called to Change the Politics of Hunger that “Charitable programs are important to hungry people, but it is impossible to food-bank our way to the end of hunger.”(Beckmann, 11) 

What are the questions we need to ask?

Hearing “It takes more than meals to feed the world.” from ELCA World Hunger, I quickly realize how little I understand about the complexities of the hunger crisis.  The factors that contribute to the global hunger crisis are varied and interwoven:

gender disparity: “Women suffer twice the rate of malnutrition of men.  Nor are children spared: girls are twice as likely to die from malnutrition as boys.” (“Hunger Report”, 13) When an emphasis is placed on improving maternal health and on small householders, the health of the whole family unit improves.

economics: global food prices are impacted by petroleum prices, commodity trading, restrictions on imports and exports (“Hunger Report”, 17-18)

environment: global food security is affected by increases in biofuel production because grains and oils seeds are diverted into production; climate change has created the need for drought-tolerant seeds and seeds that can tolerate high-saline environments but agricultural research that would develop new seeds is chronically underfunded; where does agricultural research end and genetic engineering begin? (“Hunger Report”, 22-23)

partnerships: what misperceptions do westerners have about African countries and their leaders and governments.  “The stereotype of a giant vacuum of leadership in the developing world doesn’t fit with reality.” (“Hunger Report”, 23)

While these are the factors driving the global hunger crisis, it is not difficult to recognize how the same factors are perpetuating hunger here in the United States, too.  And although I have a measure of pessimism about the political process in Washington, D.C., I don’t think their folly absolves me from learning and taking action.

So far as it depends on you

“If it is possible, so far as it depends on you, live peaceably with all.”  (Romans 12:18, NRSV)

These straightforward words from Paul to the Romans have been rattling around in my head ever since I read them during worship on Sunday.  In a world where the headlines scream about middle school bullying, high school gangs and armed violence in an endless list of countries throughout the world, including western first-world cities like London, I don’t think that just putting one step in front of the other and staying clear of trouble is adequate.  Living peaceably begins with each one of us living differently. 

So far as it depends on you.

Or me.  Defy the temptation to look out for ourselves first, disprove the cynics who promote ruthless competition and refuse to apply a Darwinian idea of survival of the fittest to our human relationships.  Learn to create communities with accountability and rapport. Learn to trust one another.  Leave preconceptions and labels at the door and discover who “those people” are.  Pretty quickly we’ll discover they are not “those people” at all.

Martin Luther’s words from the Small Catechism help answer, “How?”  Luther encourages us to “come to the defense” of our neighbors, and “interpret everything they do in the best possible light.”  (Eighth Commandment in the Small Catechism, Book of Concord)  How many times do I approach a new situation or relationship with a critical (e.g., negative, not discerning) eye? Am I really listening? How would that interaction change if I change my role, my posture, my stance? How would our dialog change if I remembered that the person I disagree with is just as passionate, educated, thinking as my peers or allies?

So far as it depends on you. 

A beloved and now-retired colleague taught his students about being a ripplemaker.  Our actions connect us to one another; we impact the people around us and we do have responsibility for whether that will be a positive or negative impact.  Thinking about him, I also recalled the quote “no man is an island” which I could not have attributed with any accuracy but I looked it up and learned that it originated in a poem by John Donne, (1572-1631):

"All mankind is of one author, and is one volume; when one man dies, one chapter is not torn out of the book, but translated into a better language; and every chapter must be so translated...As therefore the bell that rings to a sermon, calls not upon the preacher only, but upon the congregation to come: so this bell calls us all: but how much more me, who am brought so near the door by this sickness....No man is an island, entire of itself...any man's death diminishes me, because I am involved in mankind; and therefore never send to know for whom the bell tolls; it tolls for thee."

Living peaceably requires some intentionality and the recognition that you and I are living in this world together and we are connected, even when culture promotes individualism and even anonymity.  Living peaceably depends on you. And me.