By the Rev. Howard Bess

If the teachings of Jesus were really taken seriously, the Christian Right wouldn’t be devoting so much time to protecting the wealth of the wealthiest. True Christians would be demanding redistribution of the world’s riches in ways far more radical than modern politicians would dare propose, as Rev. Howard Bess explains.

Jesus made his reputation as a Jewish economist, one with very strong opinions about wealth and property, about the relationship between the rich and the poor.

He also was intensely religious and loved nothing more than debating the meaning of the law of God or Torah. For instance, he is presented in the Gospel of Luke as being a precocious 12-year-old boy absorbed in debating religious leaders about the meaning of Torah.

Jesus as the Good Shepherd, in stained-glass depiction by Alfred Handel. (Photo credit: Toby Hudson)

From early childhood he must have understood that he was seen as a brash, pushy kid from a small town in Northern Palestine, an area without religious leadership and an unemployment rate well over 50 percent.

Whether by divine wisdom or genius insight, Jesus figured out what wealthy and powerful people were doing to the poor, illiterate people with whom he lived. Primarily through his teaching and storytelling, he became identified as a populist teacher with a good deal of influence. He was good news to the poor and bad news for those who clung to their riches.

Clearly Jesus was fascinated by Torah and its application to everyday life. Luke’s gospel reports that a lettered leader of the religious community approached Jesus and asked how to attain eternal life. Jesus responded with two questions of his own: What does Torah say? How do you read it? The first question is easy to answer. The second question is the real test.

Jesus knew what Torah said, and he had strong opinions about how Torah should be read. Jesus had come to his own understanding of the property codes in the book of Leviticus. These codes are credited to Moses, but more probably come from the massive rewrite of Israelite traditions during the years of Babylonian exile in the sixth century BCE.

Torah is very straightforward. Land and ultimately all wealth belong to God, who places property in the control of human beings, not as owners but as stewards who must share it and return it to God every 49 years for redistribution.

For Israelites, time was divided into blocks of seven years. Land was not tilled in the seventh year. After a series of seven, seven-year blocks of time, a Year of Jubilee was declared. During the Year of Jubilee, all land was to be returned to the control of the priests, who, in the name of God, were to make a new and fresh distribution of all land.

In other words, the wealthy were supposed to surrender their stewardship and the poorest of the poor were given land with the encouragement to be productive for God and their fellow Israelites. All slaves were set free and all debts were canceled.

At the time when the Israelite system of Sabbaths and a Jubilee was codified, the economic and political structures may have accommodated such radical economic and social changes in a one-year observance of Jubilee.

Hundreds of years later, however, when Jesus lived and taught, the combination of Roman rule, compliant fat-cats and religious elites made the observance of Jubilee impossible. So, almost every Israelite knew what Torah said, but the prescription had not been followed in anyone’s memory. The poor had given up on the idea of a Year of Jubilee, but apparently not Jesus.

According to Luke’s gospel, early in the public ministry of Jesus, he went to a synagogue gathering and read a passage from Isaiah:

“The Spirit of the Lord is upon me. God has sent me to bring good news to the poor. God has sent me to proclaim release of captives and liberty to the oppressed. This is the acceptable year of the Lord.”

Everyone in his hearing understood what he was saying. Israelites had gone too long without a Year of Jubilee. It was time for the wealthy to turn loose what they had accumulated. It was time for the poor to receive their full stewardship.

But most poor people had taken on the understanding of life that their oppressors presented and taught. It was true then; it is still true today. So, the Year of Jubilee code was regarded as impractical. However, the principles of the ownership of God, the end of slavery, and economic justice still were possible.

The Israelites who held wealth and power knew what was in Torah, but they were not interested in reading it with new eyes of compassion and justice. (When Jesus finally took his message to Jerusalem – riding in on a donkey to mock the rich who favored horses and turning over the money tables at the Temple to protest religious corruption – he was deemed an insurrectionist and was executed.)

Jesus died almost 2,000 years ago, but the laws of Sabbaths and Jubilees are still on the books today. Torah still has a powerful message, especially since the evils of greed and mindless ownership are with us in ever growing magnitude. Resulting inequities and injustices surround us.

We Americans live in a secular society, but Christians have a responsibility to influence and to train the conscience of our fellow citizens. Here in election season, Jesus appears on the scene and asks the same two questions: “What does Torah say? How do you read it?”

The Rev. Howard Bess is a retired American Baptist minister, who lives in Palmer, Alaska.  His email address is [email protected].

by Charles Toy

It’s time for us Christians to catch a clue. The modern conservative agenda is anathema to everything it means to be a Christian. It’s based on Randian Objectivism, which isn’t a far cry from LaVeyan Satanism.

Let the current state of affairs speak for itself. The poor and destitute have suffered the most under laissez-faire capitalism. The rich and powerful have emerged predominantly untouched. Now, when it’s time for everyone to ‘tighten their belts’ as a result of ‘conservative’ policy, it’s the poor who will have to sacrifice. Many have nothing left to sacrifice.

The stock market is soaring. Corporations are making record profits. Resource inequality is at staggering levels. The wealthy are more than fine, and yet conservatives will not make them share the burden of the fiscal conundrum created by foolish policy, exorbitant greed, and excessive militarism.

We have been deceived for far too long. These are not the ways of Jesus. Feeding the rich and powerful while starving the poor and destitute is a recipe for spiritual disaster. The majority of Christians in this country are supporting just that, and we need to wake up.

We're not against the free market here. The free market has its place. When it fails large groups of people, as it often does, we must have a vibrant social safety net to compensate. And we need to make access to health care universal to all. Health care is not a privilege. To think otherwise is barbaric and selfish.

The modern conservative brand of Christianity likes to blame the poor. They call them 'lazy,' and 'a bunch of freeloaders who refuse to work.'. Did Jesus ever call the poor lazy? Never once. Demonizing the poor is not Christian. It's akin to an anti-Christ philosophy.  It's social Darwinism. The resounding majority of poor people are not lazy, and they don't refuse to work. They work harder to survive than most do in society.

Isaiah 10 and Jeremiah 22 are two examples of the prophets issuing harsh admonishments to wicked kings who abused the poor and marginalized. Conservative Christians insinuate that ‘it’s not the government’s job to care for the poor.’ They couldn’t be more wrong. They go on to imply that ‘the downfall of our great nation will be abortion and gay marriage!’ What a joke. Jesus said nothing about these two issues.

Jesus spelled out exactly what his priorities are in Matthew 25: 31-46. Conservative Christians would do well to learn those priorities. If the ‘downfall of our great nation’ occurs, it will be because we ignored them. It’s happened before: “Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed and unconcerned; they did not help the poor and needy.” ~ Ezekiel 16:49

We’re completely against any kind of State religion. In the “land of the free” everyone should be able to worship or not worship as they see fit. State religion just leads to persecution of those who don’t agree with it. That said, if we want to behave like a “Christian Nation,” maybe our elected representatives should start acting a little more like Jesus (that guy at the center of our faith). Maybe they should be out in the streets talking to real people who struggle every day to survive. Maybe they should be looking for ways we can collectively help them. Maybe when they give a banquet, they should invite the poor, the crippled, the lame, and the blind, and give them the best seats in the house.

We’re no “Christian Nation.” We worship wealth, power and force. Our elected representatives coddle billionaires and arms dealers. Even among Democrats, only 30% of them (at best) are true progressives. We treat those who are, like Bernie Sanders and Dennis Kucinich, like kooky, pie-in-the-sky dreamers. Let’s just get real about this whole “Christian Nation” thing, unless we really want to see our government officials acting like Jesus.

The marriage of the Church and modern conservative politics has produced a dark and ugly entity, and it’s time for Christians to come out from its grasp.

No man is an island.  No person achieves success in this country without great cooperation from society at large.  Those who have managed to achieve a comfortable life have immeasurably utilized that which was provided by the public, from education, to roads, to laws, to police services, and a 100 other things.  They've also taken full advantage of the commons, which the public pays to maintain, by laws or otherwise.  Some have even abused the commons.

Being industrious is certainly a good thing, but rugged individualism is a selfish delusion.  No one achieved a successful life without the help and cooperation of many others in society.  They also used public resources all along the way.

For many who have achieved success, it seems now that they don't want to give back to the system that made them what they are.  "It's not the Government's job to give a hand up to people in need," they say.  "Why should I pay my hard earned money out in taxes to help people who didn't earn it?"

Do you see the frightening hypocrisy in this attitude?   It's mind numbing.

Both the Old and New Testaments stress the importance of government for protection and for maintaining order.

In the Bible, kings or other rulers were expected to rule with wisdom and justice. The Old Testament contains story after story of wicked, greedy and oppressive rulers who brought disaster on themselves and their people. Many of the Old Testament prophets, such as Elijah, Elisha and Daniel, delivered their messages of reform to Israel's kings.

Those of us who live under democracy elect our own "rulers." Our votes decide whether our government will be benevolent and just or harsh and oppressive. Our government is "We The People."  Our government is us. The Bible's advice and reproaches to the ancient rulers provide us wisdom to help us make wise choices in our own times.

A recurring theme in the Bible is that we should provide equal justice for all, not favoring the rich or powerful. Also, because all the peoples of the world are God's creation, we should not discriminate against foreigners:

He who oppresses the poor reproaches his maker, but he who is gracious to the needy honors Him. (NAS, Proverbs 14:31)

Do not deny justice to your poor people in their lawsuits. Have nothing to do with a false charge and do not put an innocent or honest person to death, for I will not acquit the guilty. Do not accept a bribe, for a bribe blinds those who see and twists the words of the righteous. Do not oppress a foreigner; you yourselves know how it feels to be foreigners, because you were foreigners in Egypt. (TNIV, Exodus 23:6-9)

Woe to those who enact evil statutes, and to those who constantly record unjust decisions, So as to deprive the needy of justice, and rob the poor of My people of their rights, in order that widows may be their spoil, and that they may plunder the orphans. Now what will you do in the day of punishment, and in the devastation which will come from afar? To whom will you flee for help? And where will you leave your wealth? (NAS, Isaiah 10:1-3)

The Bible often speaks of charity as an individual-to-individual act of generosity. The law of Moses and the Hebrews, though, provided an institutional way of providing for the poor that did not depend on the good will of any individual. Not only was individual generosity encouraged, but, as a matter of law, part of everyone's produce or income was to be set aside to aid the poor:

"And you shall sow your land for six years and gather in its yield, but on the seventh year you shall let it rest and lie fallow, so that the needy of your people may eat; and whatever they leave the beast of the field may eat. You are to do the same with your vineyard and your olive grove. (NAS, Exodus 23:10-11)

"When you have finished paying all the tithe of your increase in the third year, the year of tithing, then you shall give it to the Levite, to the stranger, to the orphan and to the widow, that they may eat in your towns, and be satisfied. (NAS, Deuteronomy 26:12)

Let's also recall the celebrated story of Joseph, son of Jacob:

Genesis 41:25-42: And Joseph said unto Pharaoh, "The dreams of Pharaoh are one. God hath shown Pharaoh what He is about to do. The seven good cows are seven years, and the seven good ears are seven years: the dreams are one. And the seven thin and illfavored cows that came up after them are seven years, and the seven empty ears blasted with the east wind shall be seven years of famine. This is the thing which I have spoken unto Pharaoh: what God is about to do He showeth unto Pharaoh. Behold, there come seven years of great plenty throughout all the land of Egypt. And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt, and the famine shall consume the land. And the plenty shall not be known in the land by reason of that famine following, for it shall be very grievous. And for that the dream was repeated unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass. Now therefore let Pharaoh seek out a man discreet and wise, and set him over the land of Egypt. Let Pharaoh do this, and let him appoint overseers over the land, and take up a fifth part of the land of Egypt in the seven plenteous years. And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh, and let them keep food in the cities. And that food shall be for store for the land against the seven years of famine which shall be in the land of Egypt, that the land perish not through the famine." And the counsel was good in the eyes of Pharaoh and in the eyes of all his servants. And Pharaoh said unto his servants, "Can we find such a one as this is, a man in whom the Spirit of God is?" And Pharaoh said unto Joseph, "Inasmuch as God hath shown thee all this, there is none so discreet and wise as thou art. Thou shalt be over my house, and according unto thy word shall all my people be ruled. Only in the throne will I be greater than thou." And Pharaoh said unto Joseph, "See, I have set thee over all the land of Egypt." And Pharaoh took off his ring from his hand and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck.

In above story of Joseph, "The Government" set aside the bounties of 7 years of plenty to be "redistributed" during 7 years of famine.  Enough said?

One doesn't have to dig very deep to learn the spoken sentiments of Jesus related to these matters:

Matthew 25:31-46: "When the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory. All the nations will be gathered before him, and he will separate people one from another as a shepherd separates the sheep from the goats, and he will put the sheep at his right hand and the goats at the left. Then the king will say to those at his right hand, 'Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.' Then the righteous will answer him, 'Lord, when was it that we saw you hungry and gave you food, or thirsty and gave you something to drink? And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing? And when was it that we saw you sick or in prison and visited you?' And the king will answer them, 'Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.' Then he will say to those at his left hand, 'You that are accursed, depart from me into the eternal fire prepared for the devil and his angels; for I was hungry and you gave me no food, I was thirsty and you gave me nothing to drink, I was a stranger and you did not welcome me, naked and you did not give me clothing, sick and in prison and you did not visit me.' Then they also will answer, 'Lord, when was it that we saw you hungry or thirsty or a stranger or naked or sick or in prison, and did not take care of you?' Then he will answer them, 'Truly I tell you, just as you did not do it to one of the least of these, you did not do it to me.' And these will go away into eternal punishment, but the righteous into eternal life."

The ancient Hebrews lived in extended families or clans and could generally take care of their own. In modern industrial societies, though, families are often fragmented and many have nowhere to turn except to "The Government," which is really "We The People."  In Jeremiah 22, when the prophet delivers a scorching sermon about the treatment of workers, aliens and the poor, he specifically addresses both rulers (government) AND individuals.?

Jeremiah 22
Judgment Against Evil Kings

1 This is what the LORD says: "Go down to the palace of the king of Judah and proclaim this message there: 2 'Hear the word of the LORD, O king of Judah, you who sit on David's throne—you, your officials and your people who come through these gates. 3 This is what the LORD says: Do what is just and right. Rescue from the hand of his oppressor the one who has been robbed. Do no wrong or violence to the alien, the fatherless or the widow, and do not shed innocent blood in this place. 4 For if you are careful to carry out these commands, then kings who sit on David's throne will come through the gates of this palace, riding in chariots and on horses, accompanied by their officials and their people. 5 But if you do not obey these commands, declares the LORD, I swear by myself that this palace will become a ruin.' " ?

13 "Woe to him who builds his palace by unrighteousness, his upper rooms by injustice, making his countrymen work for nothing, not paying them for their labor.

14 He says, 'I will build myself a great palace with spacious upper rooms.' So he makes large windows in it, panels it with cedar and decorates it in red.

15 "Does it make you a king to have more and more cedar? Did not your father have food and drink? He did what was right and just, so all went well with him.

16 He defended the cause of the poor and needy, and so all went well. Is that not what it means to know me?" declares the LORD.

17 "But your eyes and your heart are set only on dishonest gain, on shedding innocent blood and on oppression and extortion."

Everyone, both rich and poor, benefits when a government respects the rights of all and provides for the needy. Crime and drug abuse breed in areas of poverty and unemployment, where people may feel they have nothing to lose. Likewise, apathy and violence breed where people perceive injustice and feel excluded from the benefits of society. To the extent every individual feels empowered as a valuable, productive member of society, then society becomes healthier and more secure for everyone.

Amos 5: 11-12 You trample on the poor and force him to give you grain. Therefore, though you have built stone mansions, you will not live in them;  though you have planted lush vineyards, you will not drink their wine. For I know how many are your offenses and how great your sins. You oppress the righteous and take bribes and you deprive the poor of justice in the courts.

Courts?  That would be "Government."

In the end Jesus' commands to love and care for others were given as universals, without exempting any human organizations or institutions.  All human institutions, governments and businesses included, are responsible to care for others --- especially since individual or private charity can never be or do enough.

(Post submitted by Charles Toy who is a founding member of The Christian Left and a Featured Blogger).

Sources:
http://www.twopaths.com/govern.htm
Copyright © by Cliff Leitch
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