When the good becomes an idol

If Jesus was not a conservative, as we argued last week, was he maybe a nationalist? or a liberal? or a socialist? or a capitalist?

While Jesus was conservative about the things of God, we concluded, he was radically subversive about everything that stood in their way. He did not come to defend a political tribe, but to announce and embody the kingdom of God.

Yet even after following him for three years, Jesus’ own disciples misunderstood their master’s mission. They assumed he had a nationalistic agenda. When he appeared to them after his Resurrection, they asked, ‘are you now going to make Israel great again?’ Or words to that effect (see Acts 1:6).

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Last week, the writer of Political Visions and Illusions, Dr David Koyzis,was visiting the Netherlands from his home country Canada.

[destacate]Dr David Koyzis has greatly helped me understand how to view the various ‘-isms’ that have shaped our modern political world[/destacate] His book has greatly helped me understand how to view the various ‘-isms’ that have shaped our modern political world. I have interviewed David twice online for Schuman Talks (episodes 8 and 60) so was sorry to be out of the country myself at the time.

David argues that modern political ideologies are not merely competing systems for organising society. They are, at heart, competing worldviews. More profoundly, they can become forms of idolatry. 

For an idol may be something good, part of God’s good creation, exalted to an ultimacy that belongs to God alone. An ideology elevates an aspect of life until everything else is expected to revolve around it.

Take nationalism. There is something profoundly good about belonging to a people. Scripture itself speaks positively about peoples and nations. We have histories, languages and traditions. We have responsibilities toward our neighbours and our fellow citizens.

[destacate] Christians do have reason to love their country—but never to worship it. ‘God and country’ are not two equal objects of allegiance[/destacate]But nationalism can take this legitimate good and make the nation the highest object of loyalty. Christians do have reason to love their country—but never to worship it. ‘God and country’ are not two equal objects of allegiance.

God is God. Country is part of God’s creation. That distinction matters enormously today, when Christian faith is sometimes merged with national identity. 

Then my nation becomes more important than justice, truth or even God. Beware when the nation becomes a kind of secular church, complete with sacred symbols, martyrs, rituals and myths. Nationalism, Koyzis explains, is absolutising the good of community.

From Israel to Britain, and the United States to Russia, nations have claimed a providential or historical right, a Manifest Destiny, to land and expansion, sometimes appealing to liberty and republican ideals, while indigenous nations were denied equal recognition of their own rights and sovereignty. 

Liberalism begins with another genuine good: freedom. Jesus taught: the truth will set you free. Did that make Jesus a Liberal? Jesus certainly valued persons.

[destacate] Jesus called individuals out of crowds, but he never said, ‘Follow your heart and make yourself sovereign.’ [/destacate]He called individuals out of crowds, noticed the marginalised, defended the vulnerable and restored human dignity. But he never said, ‘Follow your heart and make yourself sovereign.’ He said, ‘Follow me.’

Freedom is often understood as autonomy—freedom to do what we want. Then freedom becomes freedom from every authority, obligation and inherited norm. Yet Christian freedom is freedom for: freedom to love God and neighbour.

Socialism also begins with biblical concern: justice. The early believers had everything in common. Jesus condemned exploitation of the poor. From the monasteries to the Anabaptists, many Christian movements practiced communal lifestyles.

[destacate] Christian Socialists argued that following Jesus required cooperation, solidarity and justice in economic life.  But changing ownership structures will not, by itself, change the human heart[/destacate]The Industrial Revolution saw the emergence of Christian Socialists who argued that following Jesus required cooperation, solidarity and justice in economic life. 

But Koyzis warns that a legitimate concern becomes idolatrous when one solution is expected to redeem society as a whole. Changing ownership structures will not, by itself, change the human heart.

Neither poverty nor inequality is the only evil. The problem of the human heart remains the heart of the human problem.

Some make a Christian case for capitalism, especially in opposition to socialism and communism. Private property, economic freedom, individual responsibility and free enterprise are presented as more compatible with Christianity than collectivist alternatives.

But the Gospels predate capitalism by many centuries. Capitalism becomes dangerous when it is treated as an instrument of salvation.

[destacate] Jesus does not endorse ‘capitalism’ as such. He warned of the deceitfulness of wealth when money becomes master [/destacate]Jesus does not endorse ‘capitalism’ as such. He warned of the deceitfulness of wealth when money becomes master (Mark 4:19). He calls his followers to faithful stewardship, generosity, justice, responsibility and freedom from the mastery of wealth. His teaching cannot be reduced to any contemporary economic ideology.

Jesus affirms the good in our political visions while refusing to allow any of them to become ultimate. He affirms freedom—but calls us to become servants. He affirms community—but creates a kingdom that crosses national boundaries. He cares for the poor—but does not promise salvation through an economic system. 

Jesus calls us to receive every good thing as God’s gift – but not as a god.

Jeff Fountain, Director of the Schuman Centre for European Studies. This article was first published on the author's blog, Weekly Word.

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