There is an attitude that was popular in the white South African community during the darkest days of apartheid, and it related to the involvement of churches and church leaders, such as then Bishop Desmond Tutu, in the struggle against the white government. Many whites said that the church and politics don’t mix. Faith is a private matter and people’s worship of God should have nothing to do with their political desires. They were deeply upset by their churches and church leaders when they spoke out against the government – yet how we understand Jesus has to influence how we do life.
If Jesus is the Word who spoke all of creation into existence, how we respond to that Word makes all the difference, and the very first response, the earliest creed – a creed, of course, being a measuring standard to which we compare all subsequent beliefs – was a very simple, three word statement:
“Jesus is Lord” (Romans 10:19)
There was no mention of Jesus being Saviour, although the statement was often set in that context – the meaning of salvation being a little different from what we understand today, however. I will unpack this in more detail in the next instalment. Interestedly in both the Apostles’ Creed and the earliest version of the Nicene Creed there is no mention of Jesus’ work as saviour.
But this simple, basic statement of belief, of who Jesus was, and is, was never intended as we mean it today when we say it. We will often say, “Do you accept Jesus Christ as your Lord and Saviour?” Today there is a personalised meaning to it: “My Lord” — as if we can own God!
In Roman times nobody was ever persecuted because of a personal belief, as in South Africa during the apartheid years. When the early Christians were persecuted it wasn’t because they called Jesus a personal Lord and Saviour – it was because when they made the statement, “Jesus is Lord” they were saying Jesus is Lord, and Caesar is not. Jesus is Lord, and the apartheid government is not.
It was a statement of subversive, revolutionary intent. The first Christians were challenging the authority of the Roman empire, and they were able to do this confidently in the face of persecution because they believed that in Jesus they could see God, and obedience to God was more important than playing it safe with the Empire.
This is the earliest meaning of the cross for Jewish followers of Christ in the face of Roman persecution, and so I want to unpack some biblical meanings of the cross in the light of the statement ‘Jesus is Lord’ – you’ll recognise them, but problem is we get them all confused and mixed up with ‘atoning sacrifice’ model. Marcus Borg explains this far more fully than I do in Heart of Christianity, pp 92-94.
First, Jesus, who was put to death for his politics, for his passion for God’s justice, was vindicated by God. The authorities rejected Jesus, but God raised him up (Acts 2:36). There is no mention of atoning sacrifice! This is a word of wonderful comfort for those struggling for justice!
When Jesus is Lord, second, no powers are able to overcome him because he has defeated them on the cross. They (the principalities and powers) tried their best to put him to death, to shut him up, but he triumphed over them (Col 2:15). Another encouraging image when it seems that regardless of what we do, evil triumphs!
Third, when Jesus is Lord we choose to follow him because he has shown us ‘the way’ to life in dying to an old way of being, and being raised to a new way of being (Gal 2:19-20). This is what we remember in the sacrament of baptism, and again there is no mention of sacrifice for sin. We get confused and say that the way we die to the old way of being is by giving our life to Christ and making him our Saviour. This has the result of removing our responsibility for our lives and makes the goal of Christianity salvation for heaven in the future, rather than a new way of being for today.
The fourth biblical way of seeing Jesus’ death when Jesus is Lord is as a revelation of the depth of God’s love for us, and the power of God’s love – not about sacrifice for our behalf as something that needs to be done, but rather an example of what Jesus means when he says “love each other; love your enemy.” The love that Jesus talks about looks, and feels, like an excruciating, painful death of self.
The fifth way the Bible teaches of Jesus death is familiar ‘scapegoat for our atonement’ model based on the Jewish sacrificial system, which I’ll look at in more detail next week.
I close these thoughts with the statement that Jesus is not my personal Saviour, Jesus is not Lord of my life, but rather that as a Christian there is but one power that I will answer to, and that is Jesus, even when I am called to sacrifice my comfort, my privilege and my safety for the sake of others. This is what the gospel, and healthy religion calls us to, not a personal piety that has no place in the politics of oppression.
And this is when the gospel becomes radical, powerful, and life-changing.
CONCLUSION
The second commandment cautions against making an idol of God (Exodus 20:1-6), in other words, picturing God in a way that God is not, and probably we’re all guilty of that in one way or another, creating God in our own image. But particularly, I think we’re guilty in the way in which we have painted Jesus as only a Saviour when he is so much more.
What I am saying in this series is that there are other ways of seeing Jesus: ways that shouldn’t cheapen who he is, but rather that enrich who Christ is for us. I’m not sure that it matters so much how we speak of God, what matters is how we hear him (paraphrasing Martin Buber, quoted by Borg in Heart of Christianity, p 50). In my journey I’ve needed to start hearing the Christ in other ways.
I’m not saying that I don’t need salvation. I’m not saying that I’m too righteous to need Jesus. I’m saying there are other ways of understanding Christ, and other ways of understanding salvation, which I’ll look at in the next three parts. I’m very happy if you’re comfortable to call Jesus Saviour and that is meaningful in your journey, but for me I’ve had to let go of that image, and I conclude by quoting both Borg and Spong:
- I would rather celebrate the sacred who is right here and the God who yearns to be in relationship to us, than a lawgiver and judge whose requirements must be met and whose justice must be satisfied.
- I would rather live out a faith in which the central dynamic is relationship with God, and the world, and each other, than one in which the central dynamic is sin and guilt.
- I would rather celebrate a Christian life which is about turning toward and entering into a relationship with the one who is already in a relationship with us the one who gave us life, who has loved us from the beginning, who loves us whether we know it or not and who journeys with us whether we know it or not.
I can no longer follow a superman Jesus who swoops down from heaven to lift me up out of the world and carry back into God’s arms. Rather I seek to follow the Word who is the way, the truth and the life (Jn 14:6).
- Jesus, the way into the heart of God, the Ground of all Being (Tillich).
- Jesus, the truth through which my life can be lived with theological and human integrity.
- Jesus, the life who has made known what the meaning of life is.
And in the words of Spong, being a disciple of this Jesus only requires me to be empowered by him to imitate the presence of God in him by living fully, by loving wastefully, and by having the courage to be all that God created me to be.
Bibliography
- Borg, MJ. The God We Never Knew. HarperCollins, New York, 1998.
- Borg, MJ. Jesus. As a supplement to Borg, JM & Wright, NT. The Meaning of Jesus: Two Visions. HarperCollins, New York, 2007.
- Borg, MJ. The Heart of Christianity. HarperCollins, New York, 2003.
- Spong, JS. Why Christianity must Change or Die: A Bishop Speaks to Believers in Exile. HarperCollins, New York, 1999.