God and Empire

By Dominic Crossan

Review by

Mr. Orlando R. Barone

John Dominic Crossan believes that the Kingdom of God is here, present, that what he terms the "Divine Clean-up," (what others call "The Second Coming") is now and does not await some future cataclysm at the sword of an avenging, returning Jesus. He furthermore compares "God's radicality" to "civilization's normalcy." The latter is comprised of empire after empire promising Peace through Victory, with violence being the normalcy to which civilization accustoms us. God's radicality, on the other hand is the clear and present Kingdom brought by the Jesus who lived 2000 years ago. The Kingdom is a three-pronged program based on mutuality among all people. It is manifested in healing the sick, dining with those you heal, and announcing that the Kingdom is present in that mutuality. There are no divisions, classes, genders, no basis whatsoever to assign superiority and inferiority.

Crossan delivers his own credo on p. 198 when he reveals the content of his Bin of Disbelief, the main reasons he decries Christian fundamentalism and "Left Behind-ish" Apocalyptic theology. "What I reject," says the scholar, is "discrimination and oppression, homophobia and patriarchy, injustice and violence, force and empire."

That's a lot of rejecting. And Crossan is making the case that Jesus' message is right there with him, if only we can parse it out of the Bible. Trouble is, the Bible, including the New Testament, doesn't always seem to contain the same items in its Bin of Disbelief. This is where Crossan will lose a lot of readers. What he posits is that you must choose which parts of the New Testament to take seriously as bonafide Jesus talk (God's radicality) and which parts are later slippages back to civilization's normalcy.

He actually groups the Letters of St. Paul into three categories. The first group, definitely written by Paul, present the radical Paul who believes in the same Christianity as Crossan; the second group of letters are of suspect authorship and reveal the liberal Paul, a middle of the roader. The third bunch of letters are just plain phony, and here we find the conservative Paul, a sexist, anti-Semitic homophobe. The Gospel of Luke and Acts of the Apostles are likewise infected with the backsliding to civilization's normalcy, while the earlier Gospel of Mark is a far better record of what really issued from Jesus' lips.

Worst of all is the Book of Revelation, today enjoying wide renown as the primary basis of the hugely popular "Left Behind" books about the end of the world. Crossan examines Revelation and determines that its author simply presents an untenable Jesus, one utterly different from the Jesus of history. Almost wistfully, Crossan cites Martin Luther King's reference to Revelation (p. 150), made a week before his murder, and concludes rightly that King interpreted the Book as referring to Jesus' First, not Second Coming. Scholarly integrity bars Crossan from such an easy out. He acknowledges that Revelation presents a very violent Jesus coming again and stomping enemies like grapes and feeding them to the vultures. Crossan simply rejects Revelation as a bogus presentation of Jesus and tells the reader he too must choose between the lovingly just and vengefully just Jesus, between the Kingdom of God as present and developing and the Kingdom as coming in fire and cosmic destruction.

It's a tough sell for Christians used to viewing the whole Bible as inspired and "scriptural." The New Testament might revise the Old, but the New Testament doesn't revise itself. There are moments in God and Empire where Crossan really does seem to be force fitting the "acceptable" passages into his preconceived notion of genuine Jesus talk. Most of what he argues, however, is defensible. His explication of 1 Thessalonians' treatment of the return of Jesus is masterful and spot on; it is a resounding refutation of those who want to view that passage as an exposition of "The Rapture" and those "Left Behind." His overall discussion of St. Paul is a little simplistic but most challenging. He is weakest when he argues for an end to civilization itself, as if that is what Jesus came to establish.

Crossan's analysis is far from weak, though. What he makes clear is that the "Left Behind" take on the Second Coming is fatally at odds with core tenets of Jesus' teaching. Not only that, if you buy the Left Behind fantasy, its insistence on God's determination to destroy the planet is so calamitous that it renders Jesus First Coming irrelevant. Jesus didn't have to live at all 2000 years ago for God to wipe us out and save the few He elects. He did it on a less catastrophic scale in the time of Noah, and Jesus wasn't needed then.

Crossan's main conclusions are compelling. The Second Coming of Jesus will not happen soon or violently or literally (pp 230, 231). The Second Coming happens when Christians recognize that the First Coming was the Only Coming and start cooperating with its Divine presence.