The “comfortably numb” posture of many a pastor in the West has become a commonplace, aided and abetted by congregations who want to have confirmed what they already believe and who want their “prophets” fit for the Rotary or the Chamber of Commerce and who either can’t see or can’t say what they see.
The wilderness was not a place that good Romans went. In the view of Roman imperial cosmology, the wilderness was a place full of savage people to be subdued and conquered. The Augustus of Prima Porta statue, imaged here, shows precisely this view. The heavens come into alignment and the Gods look down in delight as the Parthian king surrenders to Rome. On either side, mourning barbarian women are curled in positions of submission. This is how Rome viewed the wilderness — the worlds of barbarian people and wild animals outside the boundaries of Roman control, and only fit into the Roman imagination once they had been subdued. This was the drama enacted regularly in the arena, where wild animals and foreign persons were slaughtered before adoring crowds.
Political Theology and the lectionary for Sunday, November 20, 2011.
To be sure, some smart evangelicals like Chuck Colson have abjured Rand in toto for her atheism, but her basic premise that government is the root of all evil and that unfettered capitalism is the answer for everything is as true as Trinitarianism in most evangelical’s minds and hearts, a position all but unheard of in Christianity prior to the 20th century.
To think this way as a Christian, one has to do strange things with the Scripture, such as with this week’s lectionary gospel passage for Christ the King from Matthew 25:31-46. The obfuscation of what’s going on in the text is accomplished by diminishing one aspect of the text, while overemphasizing another.
By Matt Lacey
We are presented with the question: are we called to be Americans first, or Christians first? Are we called to claim our heritage as our coincidental place of birth, or our Christian heritage that transcends political and continental borders?
The main problem is, we the people have given and continue to give it to them. Notice in the text that it is not Aaron who first announces that the calf is the god that delivered Israel from Egypt. It is the people themselves who identify this false connection, just as we ourselves are complicit in this perverse deification of injustice.
This text is one of the most fruitful lessons for thinking about the political theology of scripture in the whole three-year cycle. It is also one of the most humorous texts in scripture, as the powerless subvert the powerful.