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Again, John takes this story with its emphasis on a young person who chose to share what he had and whose resources Jesus blessed to become enough for everyone in the community, and then transforms it into a story of Jesus doing miracle work. Rather than the story staying a story about people sharing what they have with one another, the author of John evolves it into a story about the supernatural power of Jesus.
Consider this phrase in John’s version of the story:
“After the people saw the sign Jesus performed, they began to say, ‘Surely this is the Prophet who is to come into the world.’ Jesus, knowing that they intended to come and make him king by force, withdrew again to a mountain by himself.”
John’s version becomes a prophetic warning against what we, looking back after the fact, see has become of the Jesus community and the imperial powers of the state that has sought to co-opt the Christian religion in repeated generations and repeated expressions. I think of how Christianity has been used by the Christian Right here in the U.S. to gain power to push racist, classist, sexist, and cis-heterosexist political policies in our era. I’m disgusted each time I think of how Christian flags were carried by White Christians alongside their Trump flags as they violently stormed the U.S. capitol building on January 6, all because of a lie that somehow an election process that also installed Republicans in various elected positions on the same ballots was mysteriously “stollen.” As Miguel A. De La Torre wrote in his recent book Decolonizing Christianity, “We focus on the Trump presidency because probably no other president has wrapped himself so fervently in both the flag and the cross, merging the two with himself and the Republican Party.” (p. 15)
Since his life and death, Jesus has repeatedly been “taken” and used to by those who wished to have the power of a “king”. Rev. Dr. Kelly Brown Douglass writes, “Unjust social relationality is not effectively sustained solely, if at all, through the use of brutal force. She stresses that power, particularly inequitable power, is not coercive or even repressive. Rather, it is productive. Power’s productive character begins with a ‘will to knowledge.’ That is, power itself generates the kind of knowledge it needs to be sustained. It enlists various communities of authority, such as the scientific and religious communities, to provide the knowledge base to legitimize the social, political, and institutional constructs of power itself.” (Kelly Brown Douglas, Stand Your Ground: Black Bodies and the Justice of God, p. 72-73, emphasis added)
Various expressions of Christianity have likewise been complicit in seizing power. Powerful Christians have cooperated with harmful social and political structures that are rooted in distinctions of race, ethnicity, gender, class, sexual orientation, gender identity and expression, and more.
In using Jesus to gain political power, both Christians and non-Christians reject the Jesus of this story who himself rejected attempts to seize power and isolated himself so he could not be found and used. Ched Myers rightly perceives, “The truth is, the ‘battle for the Bible’ [the battle over how one interprets the Bible] today has increasingly less to do with theological divisions and allegiances and more to do with political and economic allegiances.” (Ched Myers; Binding the Strong Man: a political reading of Mark’s story of Jesus, p. 10.) Senator and Rev. Dr. Raphael Warnock stated similarly; speaking last year at the Ebenezer Baptist Church, Atlanta, GA, Warnock said, “You are not following God when you allow your profit motive to silence your prophet motive.” That ‘profit motive” can be about money, but can also be about both money and political power.
As Jesus followers, we have to allow ourselves to be confronted by how we could be allowing or even participating in people taking the Jesus of these stories and using him today, instead of using the stories to support, or and bring liberation to those within our society deemed as “the least of these.”