Post-Jesus Christians are “Christians” who have decided to postpone following Jesus’s teaching until Jesus returns and ushers in 1000 years of peace.
Post-Jesus Christians hold that Jesus’s teachings do not need to be followed in our present era if they are a hindrance to obtaining the power they fear they need to help usher in the Kingdom of God.
Post-Jesus Christians (privately) hold that Jesus’s teachings are a nice thing to follow when dealing with the in-group of their fellow PJCs but may be disregarded when dealing with non-PJC neighbors.
Prophecy: What God Can Do For You
Post-Jesus Christians talk a lot about about prophecy, and unlike the Biblical Prophets, when they do, they punch down, rather than up:
You will know them by their fruit, because they only have one key message – God is going to “enlarge your tent” and “expand your influence“, he’s going to “give you great favor” and “bless you mightily”.
Later Craig Greenfield writes:
In Biblical times, there were two types of prophets.
- Firstly, there were those who feasted at the King’s table because they had been co-opted to speak well of evil leaders (1 Kings 18:19). They were always bringing these smarmy words of favor and influence and prosperity to the king. And the king lapped it up. Like a sucka.
- Secondly, there were those who were exiled to the caves, or beheaded (like John the Baptist) because they spoke out about the injustice or immorality of their leaders (1 Kings 18:4). The king didn’t like them very much. He tried to have them knee-capped.
An Inversion of Ben Franklin’s Morality
While many Post-Jesus Christians appeal to a historical “Christian Nation” , Post-Jesus Christians appear to be an inversion of founding father Ben Franklin, who in historian John Fea’s description, wanted to discard Jesus’s Divinity but retain and celebrate his ethical teachings.
So what does this look like in practice?
Below are public quotations from prominent Court Evangelicals. These quotations are less extreme that I would expect to hear in private. A friend of mine speaks to supporters in private. He reports that they would (privately) celebrate the stuffing of election ballots in favor of their preferred candidate as a righteous act.
1) Court Evangelical: Anti-Sermon on the Mount
John Fea wrote about a conversation he had with Rob Schenck for the “Schenck Talks Bonhoeffer” podcast @ 19:27. Here’s a quote from Schenck talking about a conversation he had with a prominent evangelical at the Trump Inaugural Prayer Service:I must tell you something of a confession here. I was present at the Trump Inaugural Prayer Service held at the National Cathedral — not the smaller one held at Saint John’s Episcopal church across from the white house, but the one following the inauguration at the National Cathedral and I saw one of the notable Evangelicals that you’ve named in in our conversation. One of them, I won’t say which and we had it short exchange and I, I suggested to him that we needed to recalibrate our moral compass and that one way to do that might be to return to The Sermon on the Mount as a reference point. And he very quickly barked back at me. “We don’t have time for that. We have serious work to do.”
2) Jerry Falwell Jr: Anti-Turn the other cheek
We have blogged about Liberty University’s Falkirk Center before. The more I learn about this center the more I am convinced that it does not represent the teachings of Christianity. Recently someone on Twitter pointed out this paragraph in the Falkirk Center mission statement:
Bemoaning the rise of leftism is no longer enough, and turning the other cheek in our personal relationships with our neighbors as Jesus taught while abdicating our responsibilities on the cultural battlefield is no longer sufficient. There is too much at stake in the battle for the soul of our nation. Bold, unapologetic action and initiative is needed, which is why we just launched the Falkirk Center, a think tank dedicated to restoring and defending American ideals and Judeo-Christian values in all aspects of life.
John Fea’s Update:
Several smart people have suggested that I may have misread Liberty University’s statement. They have said that the Falkirk Center was not denying that Jesus’s call to “turn the other cheek” is “insufficient” for individuals. Instead, the Falkirk Center is saying that we should not “abdicate” (the key word here) our responsibilities to engage on the “culture battlefield.”
I think this is a fair criticism, and I indeed may have misread the statement. For that I am sorry. But I don’t think I want to back away too strongly from what I wrote above. While several have correctly pointed out that Liberty University is not saying Jesus’s command to “turn the other cheek” is “insufficient” for individual Christians, the Falkirk Center does seem to be suggesting that it is “insufficient” for culture engagement.
It’s a stretch to place the names of Jared Kushner and Henry Cabot Lodge in the same sentence; it’s difficult even to imagine that Lodge, the aristocratic Massachusetts senator who dominated the nation’s immigration debate from the 1890s into the 1920s, would give Kushner the time of day. But Kushner’s new immigration plan, aimed at reducing immigration from specific nations through the virtual elimination of what he and others have disparaged as “chain migration,” and the simultaneous valorization of the highly educated, is simply a version of a blatantly discriminatory effort Lodge initiated more than a century ago.
A man of uncommon refinement and even greater arrogance, Lodge was a Harvard PhD., the erudite author of more than a dozen books and, in many ways, the archetype of the Boston Brahmin of a century ago. His friend Thomas B. Reed, speaker of the House in the closing years of the 19th century, said Lodge arose from “thin soil, highly cultivated.” Lodge himself celebrated his fellow Brahmins for “their intense belief in themselves, their race, and their traditions.” His idea of the west, said another colleague, was Pittsfield, Mass. Look at John Singer Sargent’s remarkable likeness of the young Lodge that hangs in the National Portrait Gallery. You almost feel you are despoiling him by your very presence.
As well you might have been, if you were Italian, or Greek, or a Russian Jew or from any of the other national groups he had in mind in 1895, when he rose on the Senate floor to introduce the first restrictive immigration bill aimed at Eastern and Southern Europeans. The widening streams of emigres pouring out of the impoverished lands between the Baltic and the Mediterranean had broadened to flood stage, and Lodge determined that the best way to keep them out was to make them submit to a literacy test.
Aware of the scant educational opportunities in most of these countries, he told his fellow senators that his bill “will bear most heavily upon the Italians, Russians, Poles, Hungarians, and Asiatics, and very lightly, or not at all, upon English-speaking emigrants.” And, he argued, why should it be otherwise? “The races most affected” by his test, he explained, were those “with which the English-speaking people have never hitherto assimilated, and are alien to the great body of the people of the United States.”
Lodge’s talk was a hit. His closest friend, Theodore Roosevelt — at the time the New York City police commissioner — called it “an A-1 speech,” which pleased Lodge greatly. He was probably even more delighted with the reaction of the “Russian-Nihilistic Club” of Chicago, which burned him in effigy.
Eagerly endorsing the House version of the bill, Lodge’s Massachusetts colleague Rep. Elijah A. Morse declared himself delighted to see that it would exclude “undesirable immigration” from “southern Europe, from Russia, from Italy, and from Greece” — people, he said, who brought to the United States little else than “an alimentary canal and an appetite.”
Lodge’s literacy test bill passed with ease. But on President Grover Cleveland’s very last day in office, he struck it down with a veto, and there were not enough votes in the Senate to override.
Over the next 20 years, Lodge and his colleagues tried again and again, introducing a version of the literacy test into nearly every Congress. Three times it was approved by both chambers; three times it was struck down by veto. Only with anti-European fervor spiking on the brink of World War I, and new theories of “racial eugenics” shaping public debate, was it finally enacted over President Woodrow Wilson’s second veto, in 1917.
But for the anti-immigrationists, the new law was too little too late, and rendered ineffective by a shapely irony: Its two-decade presence on the congressional front burner had encouraged the education of the very people he wished to keep out. The Immigration Restriction League executive committee reported the baleful news that the Italian government was “spending millions on their schools in the last few months in view of the pending bill.” An IRL official wrote, “It is probable that primary schools will be presently established in many parts of Europe,” and consequently the newly enacted literacy test “is likely to diminish in value as a means of restriction as time goes on.”
A few years later, the xenophobes finally got what they wanted when Congress enacted the Immigration Act of 1924, which didn’t mess with half-measures: It slashed immigration by means of brutal quotas aimed at precisely those countries Lodge had singled out nearly three decades earlier. Where once more than 220,000 Italians arrived each year, the number was reduced by the new quota to fewer than 6,500. In 1921, the lands comprising most of the former Russian Empire had sent nearly 190,000 emigrants to the United States; the 1924 law accommodated exactly 7,346.
For the next 41 years, this brutally exclusionary act remained in place, shaping the composition of the nation, and dooming thousands — if not millions — to deprivation and death. When it was finally revoked by Congress in 1965, President Lyndon B. Johnson signed the new law on Liberty Island, in the shadow of the great statue that had been designed to welcome the unwanted. Had he chosen to give a history of what the 1924 act had been intended to do, Johnson might have invoked the words that Cleveland used in his veto message back in 1897: The literacy test,Cleveland had said, was “the pretext for exclusion.”
I don’t think Lodge would have disagreed, nor, if he’s being honest with himself, would Kushner. A plan that sets up “educational standards” as the primary benchmark for immigration isn’t likely to certify too many people fleeing from, say, Honduras or Yemen. Reeling in the numbers of immigrants granted priority to reunite with family members already here will similarly disadvantage much of Latin America, Africa and the Middle East. Jared Kushner — and Stephen Miller and President Trump — likely know very little about Henry Cabot Lodge. But he would be proud of them.
The only people that Jesus seemed to exclude were precisely those who refused to know they were ordinary sinners like everyone else. The only thing he excluded was exclusion itself.
Think about what this means for everything we sense and know about God. After the Incarnation of Jesus, we could more easily imagine a give-and-take God, a relational God, a forgiving God. Revelations of Christ—the union of matter and spirit, human and divine—were already seen and honored in the deities of Native religions, the Atman of Hinduism, the teachings of Buddhism, and the Prophets of Judaism.
Christians had a very good model and messenger in Jesus, but many non-Christians actually came to the “banquet” more easily, as Jesus often says in his parables of the resented and resisted banquet (Matthew 22:1-10; Luke 14:7-24), where “the wedding hall was filled with guests, both good and bad alike” (Matthew 22:10). What are we to do with such divine irresponsibility and largesse?
Why would a God worthy of the name God not care about all of the children? (Read Wisdom 11:23–12:2 for a humdinger of a Scripture in this regard.) Does God really have favorites among God’s children? What an unhappy family that would create—and indeed, it has created. The inclusion of the Hebrew Scriptures in the Christian canon ought to have served as a structural and definitive statement about Christianity’s movement toward radical inclusivity. How did we miss that?
Remember what God said to Moses: “I AM Who I AM” (Exodus 3:14). God is clearly not tied to a name, nor does God seem to want us to tie the Divinity to any one name. This is why, in Judaism, God’s statement to Moses became the unspeakable and unnamable God. We must practice profound humility in regard to God, who gives us not a name, but pure presence—no handle that could allow us to think we “know” who God is or have him or her as our private possession.
The Christ is always way too much for us, larger than any one era, culture, empire, or religion. Its radical inclusivity is a threat to power and arrogance. Jesus by himself has usually been limited by the evolution of human consciousness in these first two thousand years. His reputation has been held captive by culture, nationalism, and much of Christianity’s white, bourgeois, and Eurocentric worldview. Up to now, we have not been carrying history too well, because “there stood among us one we did not recognize . . . one who came after me, because he existed before me” (John 1:26, 30). He came with darker skin, from the underclass, a male body with a female soul, from an often-hated religion, living on the very cusp between East and West. No one owns him, and no one ever will.