(pgs 31-33)
In healing the sick and raising the dead, in performing exorcisms and conffr5onting injustice, in interacting miraculously with the forces of nature, Jesus even identifies himself with the story's original and ultimate hero - God - stating that those who had seen him had in some real way seen God, declaring that he and God were one, and suggesting that through him, God was launching a new world order, a new world, a new creation.These are not the words and ways of a polite teacher, no matter how brilliant. They go far beyond the claims of a typical priest, poet, or philosopher - and even beyond the bold words of a normal prophet or reformer. These are the primal disruptive, inspiring, terrifying, shocking, hopeful words and ways of a revolutionary who seeks to overthrow the status quo in nearly every conceivable way. Jesus' words indicate that what has been known as impossible is now becoming not only possible but actual.
So, with this background, perhaps we can now picture the Mediterranean world in the time of Jesus. It has been conquered by the most powerful rulers to that point in history: the Caesars. It is centered in history's most powerful and prosperous city: Rome. Its expanding domain, wealth, and military might make it the most powerful empire in all of human history. This political, military, cultural, and economic empire constitutes a status quo that would have reason to think itself "the end of history"" - the summit to which all history has been progressing.
Against that backdrop, perhaps we can now imagine an obscure Jewish carpenter without credentials or status, without army or militia or even a weapon, without nobility or wealth, without even land or home. With a handful of unimpressive and diverse male followers and a substantial entourage of supportive women as well, he travels from village to village, speaking to rustic peasants and the urban poor, having a special attraction to the unemployed and the homeless, the disabled and the disadvantaged, the social outcasts and the marginalized children and women.
Why the poor? Why the children? Why the outcasts? Why does he not only speak to them but also seem to enjoy their company - enjoying their parties, conversing respectfully with them and even eating with them, which was a sign of family solidarity in his day? These - the ones he repeatedly calls "the poor" and t"the little ones" rather than the greatest - are the ones, he says, who will receive the kingdom of God first.
Why no weapons? Why no well-oiled political machine? Why live in constant vulnerability? Why not identify a scapegoat, an enemy, a target of hatred? Because, Jesus says again and again, this kingdom advances with neither violence nor bloodshed, with neither hatred nor revenge, It is not just another one of the kingdoms of this world. No, this kingdom advances slowly, quietly, under the surface - like yeast in dough, like a seed in soul. It advances with faith, when people believe it is true, it becomes true. And it advances with reconciling, forgiving love when people love strangers and enemies, the kingdom gains ground.
Violent revolutions, in this sense, aren't revolutionary. Noisy regime changes are utterly predictable - brought about by displays of power and hollow promises and indomitable wealth. In contrast, the message of Jesus may well be called the most revolutionary of all time:
The radical revolutionary empire of God is here, advancing by reconciliation and peace, expanding by faith, hope and love - beginning with the poorest, the weakest, the meekest, and the least. It's time to change your thinking. Everything is about to change. It's time for a new way of life. Believe me, follow me. Believe this good news so you can learn to live by it and be part of the revolution.This kind of revolution, in the one hand, seems laughable. It's the crazy dream of poets and artists, not the strategy of generals and politicansns. Anyone who believes it should be laughs at or perhaps pitied. It's hard to imagine anything more unrealistic - perhaps pathetic is the most fitting word for it.
On the other hand, what other kind of revolution could possibly change the world? Perhaps what's crazy is what we're doing and pursuing instead - thinking, after all these millennia, that hate can conquer hate, war cure war, pride overcome pride, violence end violence, revenge stop revenge, and exclusion create cohesion. Perhaps we're the crazy ones!
