Rethinking Persecution
Christianity speaks to the entire range of human experience. It not only provides the content of our views of God, but it also guides our moral decision-making. It offers an account of a well-ordered family, a well-ordered church, and a well-ordered life. Ultimately, it speaks to the transformation of all creation by God. Our faith demands that we not only affirm these truths, but that we herald them to the world. The Scriptures refer to this as ‘evangelism’.
Yet in sharing and embodying a distinctly Christ-centered, Spirit-led life, we encounter a vicious reality, namely, persecution. Biblical narratives such as the three Hebrew children in the fiery furnace offer a hint of what it means at times to follow Jesus. It is a road paved with hazard and suffering. However, it is not uncommon to overhear a conversation in an American church bemoaning the plight in which faithful Christians find themselves. Legislation frequently marginalizes religious views, and Christian values in particular. And it is not uncommon to spot a bumper sticker renouncing bigotry, often implicating religion as the culprit. This persistent rhetoric leaves us feeling persecuted in an unjust time and place. Yet this is just a glimpse into New Testament Christianity.
The Truth about Persecution
Persecution has always been part of Christianity. While Christianity has been regarded more favorably in certain periods in history [1], it has elicited the most violent expressions of hatred in others [2]. Persecution comes in an array of forms, ranging from physical affliction for one’s devotion to Christ, to discrimination in lawmaking or the social order. Yet the crucified Messiah and His persecuted apostles offer a robust perspective on persecution that is counterintuitive.
Jesus and the apostles agree: Persecution is promised to all Christians. Second Timothy 3:12 states, “Indeed, all who desire to live a godly life in Christ Jesus will be persecuted.” Similarly, 1 Peter 4:12 says, “Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you.” These statements leave no ambiguity. Whether one lives in an Islamic theocracy or largely Christian nation, persecution will come to the one striving for a godly, Christ-centered life. Even Jesus said, “If they persecuted me, they will persecute you” (Jn. 15:20). This persecution may present itself in the form of verbal attacks, unjust legislation, or even physical affliction, but it will come.
Which Kingdom?
One of the reasons that we experience persecution, even in a free country like America, is because our citizenship is in heaven rather than on earth. Yet for far too long, Christians have misunderstood the concept of “kingdom.” Often Jesus rebuked His disciples for mistaking His kingdom with an immediate political order. The two are simply different. Of course, He is not suggesting that it not take shape in this world. Christ embodies this already/not yet inaugurated Kingdom through His miraculous deeds and words. However, by no means does this mean that our earthly citizenship will not occasionally collide with our heavenly citizenship. Because there are principalities and powers at work in the world, those loyal to Christ will inevitably face conflict. However, our ultimate loyalties are to a powerful king whose outposts are local churches, beacons of truth where holiness and love are cultivated—all essential tools for impacting the world.
Still, more problems arise when a nation is mistaken for its citizens. In our American context, all too often we mistake our country for Christians who happen to live here. Because the founding and settling of America is connected to convictions about providence, religious liberty, and freedom of speech, we easily shift into a mode where the Old Testament functions as a practical guide for how to have a Christian nation. One of the many problems with this is obvious: While God made a covenant with the nation of Israel, He has never made a covenant with America. On the other hand, He has committed Himself in Christ to build His church despite the persecution that His people may encounter. This means the church functions as a counter-cultural community that models kingdom priorities, while simultaneously influencing society through its salt and light activities [3].
The crucial task is to ask what a faithful response to persecution looks like in a liberal democracy. We are exhorted to submit to governing authorities, and even to pray for them (Rom. 13:1-7; 1 Tim. 2:1-4). Yet as thoughtful Christian citizens, how does the First Amendment shape the way we respond to persecution? Admittedly, it creates a tension in our lives that is at times difficult to resolve. Yet the Spirit offers us His wisdom and strength to obey the biblical words that remind us that persecution is a reality for us today.
Thinking Theologically about Freedom
Embracing the biblical vision of persecution is also difficult for Western Christians because we do experience freedom in so many areas of life. We have difficulty conceptualizing persecution when we have grown accustomed to freedom (Perhaps this is why epistles such as 1 Peter are emphasized in churches outside the West more, for it is addressed to persecuted Christians) [4]. What constitutes ‘freedom’ for many is quite different from the freedom emphasized in Scripture. This can be corrected by remembering the Exodus. Although God’s people gained freedom at the social, political, and economic levels, God granted them yet a deeper and more significant spiritual freedom. Though salvation is never possible through the law, its liturgies ultimately point to the decisive liberation of all humankind in the life, death, resurrection, and return of Christ. This is the basic narrative framework from which our understanding of persecution and freedom emerges.
In Scripture freedom is connected most often to spiritual rather than physical realities. That is, Scripture is more interested in the spiritual liberation that captives of sin are offered through Christ rather than Caesar. Yet this does not abrogate the need for faithful, Christian citizenship. Because our Constitution protects certain liberties, it is reasonable to voice concerns when those liberties are violated. Even Paul invoked the law occasionally in response to persecution (Acts 16:35-39). However, this is the same apostle who spent much of his ministry in prison, and often proclaimed to slaves or those imprisoned, “You are free.”
Slavery does not refer solely to subjects in an oppressive regime. It is a fundamental truth about humanity that we struggle with, even post-conversion. The New Testament epistles announce that Christ offers freedom to all (Gal. 5:1). While civil freedoms are worth contending for, such as freedom of speech, true religious freedom is ultimately something that God offers. This is crucial for Christians today to remember, lest they enter the public square with a definition of freedom constructed by a political party, and not informed by Scripture. Confusing these two related but distinct freedoms can have dangerous consequences. All too often we look to Washington, Town Hall, or a bygone golden age to offer what only the Spirit can give. That, according to Scripture, is idolatry.
Responding Faithfully
Indeed, it is challenging to prepare psychologically for something undesirable. Yet it is even more challenging to respond with spiritual fortitude. Jesus teaches that those persecuted for His sake are “blessed” (Mt. 5:10). When people verbally spit on us, we bear the reproach of Christ and the Spirit of glory rests upon us (Mt. 5:11; 1 Pet. 4:13-14). This provokes confidence in the midst of misery. If this is not challenging enough, we are further called to pray for our persecutors, and to bless them instead of cursing them (Mt. 5:44; Rom. 12:14). Though sobering, these are commands, not suggestions.
Persecution has an ironic double-edge to it. On the one hand, it is expected that a message making absolute, personal claims upon all humanity (“Repent, or you shall likewise perish”) should elicit animosity [5]. On the other hand, it is a message of peace and reconciliation that people cannot be bullied into embracing. Unlike the checkered narrative of some Islamic and even Christian histories, we do not threaten those we evangelize. We present the truth and pray the Spirit opens their heart to it. Conversion is not something we accomplish. Not only does this bring great relief to the burdened evangelist, but it follows the very logic of the Gospel. Brad Kallenberg states it best: “Of course, to claim that the news must be proclaimed in a noncoercive way befits the message of a slaughtered lamb” [6].
Christians do not automatically reject politics. It is proper for them to vote, attend Town Hall meetings, and even to foster the belief that life in public office is realistic and noble. It is a great privilege to live in a nation indebted to the Judeo-Christian tradition. But despite these affirmations, persecution in some form or another is still promised to Christians who faithfully speak and live God’s truth in the world. A christocentric mindset is necessary to bear scorn for our beliefs and other-worldly love. Above all, Jesus must define our ultimate commitments, for Christian hope is ultimately grounded in His return, as all other gods disappoint.
_______________________________________
[1] One of the more notable times in church history when Christians enjoyed great religious freedom was during the reign of the Emperor Constantine. It was during what historians call the “Constantinean Settlement” that Christianity was made legal, it was eventually declared the official religion of the Empire.
[2] Most of the New Testament has severe persecution as part of its political and social background. In particular, several epistles were evidently written during the reign of Nero, no friend to Christianity.
[3] In the face of so much rhetoric by conservative Christians about “winning America back,” perhaps we should devote ourselves just as fervently to “winning the church back.” It is difficult to have the credibility to tell our culture how happy and correct heterosexual monogamy is, when judging by the logic of our own divorce rates, we cannot seem to make it work ourselves. Of course, it is possible to argue for certain values consistent with Christianity apart from explicit theological arguments. However, the public witness of the church could be a more substantive force in making this argument if we embodied our doctrine.
[4] First Peter is arguably the most explicit book in the entire Bible addressing the theme of persecution. Karen Jobes notes that 1 Peter receives more attention among Christians in countries outside the West that have experienced political and social turmoil. These countries are most often incapable of protecting religious liberties, which of course results in persecution on a larger scale. See 1 Peter, BECNT, (Grand Rapids: Baker Academic, 2005), 2.
[5] As theologian Stanley Hauerwas has memorably noted, “Indeed, the whole point of Christianity is to produce the right kind of enemies.” “Preaching as Though We Had Enemies.” First Things 53 (May 1995): 45-49.
[6] Brad Kallenberg. “The Gospel Truth of Relativism.” The Scottish Journal of Theology 53, no. 2, (2000): 177-211.
Recent Comments