Having crossed over the tipping point of our post-modern dystopia, where rational thought is currently being held hostage to the existential pronouncements of the culturally enlightened – the reinvention of the world has begun in earnest. Having already expelled every notion of the transcendent, the new religious zealots of the politically motivated, are now regularly found worshipping at the altar of self-existence, where the manipulation of language is the liturgy, and the insinuation of violence is a sacrament.
This is because political dogma has been reimagined as faith confession, where the faithful have been called to denounce everything that fails to measure up to the ever moving target of partisan conformity. This is clearly a political apocalypse, as we watch the mask of pretense fall, revealing the sinister intent of those seeking to control our cultural narrative. And whereas this has always been the ugly truth about politics, our current post-modern malaise has exposed just how dark the vain imaginings of men can be—making these political power struggles even more palpable, until the noxious fumes of unscrupulous fear-mongering has overtaken every public discourse.
The two most conspicuous political philosophies competing for our allegiance are individualism and collectivism – each assuming it should have unquestioned moral authority . . . and each one imagines the image of man to be self-defining. Individualism declares that all that I am, all that I have, and all that I do — belongs to me. Collectivism declares that all that I am, all that I have, and all that I do — belongs to the collective. And while both of these are clearly at odds with each other – they are also in direct opposition to the native ethos of the Christian faith, which declares that all that I am, all that I have, and all that I do — belongs to God.
No doubt this is why I have always felt uneasy with political rhetoric – as such rhetoric invariably assumes an ownership that I simply can’t agree with . . . because ownership is essentially at the very core of every political debate. In this way, ownership and authority go hand in hand – because you don’t actually own what you can’t control. So when we entertain political ideas that obfuscate God’s ownership of us, then we are actually practicing a form of idolatry – worshipping a god of our own making . . . one we have made in our own image.
When Jesus tells the story of the Good Samaritan (Luke 10: 25-37) I am struck by four things – (1) My love for God finds its best expression in my love of my neighbor (see also 1 John 4:19-21). (2) He does not use a collectivist’s example for how the needy among us are to be addressed, (3) but neither does he give the Samaritan the individualist’s option of ignoring his obligation to care for (love) his neighbor. And (4) Jesus deliberately uses a Samaritan while speaking to a Jewish audience knowing that the Jews looked down on Samaritans, seeing them as both religious and political rivals. This last point for me illustrates just how easily we can become contentious with one another, keeping us from loving God and each other as we should . . . which, of course, is why Jesus tells this story in the first place.
. . . so let us pray God’s Kingdom come.