What is a Post-Jesus Christian?
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.
Post-Jesus Christians value Jesus’s divinity, particularly his role of sacrificial lamb (for their salvation), but are eager to discard Jesus’s 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.
Louis C.K. and Men Who Think Justice Takes as Long as They Want It To
In each instance, it has been less than a year since the allegations against these men surfaced, and in each instance, the men have done little in the way of public contrition. When they have apologized, they have done so with carefully worded, legally vetted statements. They have deflected responsibility. They have demonstrated that they don’t really think they’ve done anything wrong. And worse, people have asked for the #MeToo movement to provide a path to redemption for these men, as if it is the primary responsibility of the victimized to help their victimizers find redemption.
“Should a man pay for his misdeeds for the rest of his life?” This is always the question raised when we talk about justice in the case of harassment and rape allegations against public figures. How long should a man who has faced no legal and few financial consequences for such actions pay the price?
I appreciate the idea of restorative justice — that it might be possible to achieve justice through discussing the assault I experienced with the perpetrators and that I might be involved in determining an appropriate punishment for their crime. Restorative justice might afford me the agency they took from me. But I also appreciate the idea of those men spending some time in a prison cell, as problematic as the carceral system is, to think long and hard about the ways in which they violated me. I would like them to face material consequences for their actions because I have been doing so for 30 years. There is a part of me that wants them to endure what I endured. There is a part of me that is not interested in restoration. That part of me is interested in vengeance.
We spend so little energy thinking about justice for victims and so much energy thinking about the men who perpetrate sexual harassment and violence. We worry about what will become of them in the wake of their mistakes. We don’t worry as much about those who have suffered at their hands. It is easier, for far too many people, to empathize with predators than it is to empathize with prey.
.. he has remained in control of the narrative. He gets to break the rules, and then he gets to establish rules of his own when he must answer for his misdeeds.
.. He should pay until he demonstrates some measure of understanding of what he has done wrong and the extent of the harm he has caused. He should attempt to financially compensate his victims for all the work they did not get to do because of his efforts to silence them.
- .. He should facilitate their getting the professional opportunities they should have been able to take advantage of all these years.
- He should finance their mental health care as long as they may need it.
- He should donate to nonprofit organizations that work with sexual harassment and assault victims.
- He should publicly admit what he did and why it was wrong without excuses and legalese and deflection.
.. Whatever private acts of contrition these men, and a few women, might make to their victims demands a corresponding public act of contrition, one offered genuinely, rather than to save face or appease the crowd. Until then, they don’t deserve restorative justice or redemption. That is the price they must pay for the wrong they have done.
Richard Rohr: Restorative Justice
Almost all religion and cultures that I know of have believed in one way or another that sin and evil are to be punished and that retribution is to be demanded of the sinner in this world—and usually the next world, too. Such retributive justice is a dualistic system of reward and punishment, good guys and bad guys, and makes perfect sense to the ego. I call it the economy of merit or “meritocracy.” This system seems to be the best that prisons, courtrooms, wars, and even most of the church (which should know better) appear equipped to do.
Jesus, many mystics, and other wisdom traditions—such as the Twelve Steps of Alcoholics Anonymous—show that sin and failure are, in fact, an opportunity for the transformation and enlightenment of the offender. Mere counting and ledger-keeping is not the way of the Gospel. Our best self wants to restore relationships, and not just blame or punish. This is the “economy of grace.” (The trouble is that we defined God as “punisher in chief” instead of Healer, Forgiver, and Reconciler and so the retribution model was legitimized all the way down!)
What humanity really needs is an honest exposure of the truth and accountability for what has happened. Only then can human beings move ahead with dignity. Hurt needs to be spoken and heard. It does not just go away on its own. This can then lead to “restorative justice,” which is what the prophets invariably promise to the people of Israel (e.g., Ezekiel 16:53; Isaiah 57:17-19) and is exemplified in Jesus’ story of the Prodigal Son (Luke 15:11-32) and throughout his healing ministry. We lose that and we lose the Gospel itself.
The aim of restorative justice is to return the person to a useful position in the community. Thus, there can be healing on both sides. Such justice is a mystery that only makes sense to the soul. It is a direct corollary of our “economy of grace” and yet the term restorative justice only entered our vocabulary in the last few decades. How can we deny that there is an evolution of consciousness, even consciousness of where the Gospel is leading us?
As any good therapist will tell you, you cannot heal what you do not acknowledge. What you do not consciously acknowledge will remain in control from within, festering and destroying you and those around you. In the Gospel of Thomas, Jesus teaches, “If you bring forth that which is within you, it will save you. If you do not bring it forth, it will destroy you” (logion 70). 
Only mutual apology, healing, and forgiveness offer a sustainable future for humanity. Otherwise, we are controlled by the past, individually and corporately. We all need to apologize, and we all need to forgive or this human project will surely self-destruct. No wonder that almost two-thirds of Jesus’ teaching is directly or indirectly about forgiveness. Otherwise, history devolves into taking sides, bitterness, holding grudges, and the violence that inevitably follows. As others have said, “Forgiveness is to let go of our hope for a different past.” Reality is what it is, and such acceptance leads to great freedom, as long as there is also both accountability and healing forgiveness.