“The Favorable Year of the Lord”: Economic Justice
In the Gospel of Luke, Jesus’s first action at the start of his public ministry is to enter the synagogue in his hometown of Nazareth and read from the prophet Isaiah: “The Spirit of the Lord is upon me, because he anointed me to preach the Gospel to the poor . . . to set free those who are oppressed, to proclaim the favorable year of the Lord” (Luke 4:18–19). Only real debt-cancellation would have come as real good news for real poor people, Ched Meyers points out.31 When Jesus claims the “favorable year of the Lord” as central to his vocation he is therefore not assuming a “spiritual” as opposed to a political messianic role. He is, rather, directly alluding to a powerful vision of social justice contained in the Law of Moses that had been systematically suppressed and evaded by Israel’s ruling elites for hundred of years, an economic ethic that would have come as welcome news indeed to the impoverished and exploited peasant masses of Galilee and Judea.
The “favorable year of the Lord” in Luke-Isaiah, Andre Trocmé and John Yoder show, is the Sabbath year or year of Jubilee commanded by God in the Hebrew Bible (particularly in Leviticus 25 and Deuteronomy 15).32 Every seventh year, according to the Covenant, Israel was to enact a program of radical debt forgiveness, and in the fiftieth year land redistribution to benefit the poor. Among God’s people, there was to be a systematic leveling of wealth on a regular basis and dismantling of what we would today describe as oppressive financial and banking institutions designed to maximize profits for creditors. Jesus does not attempt to instate these Jubilee commandments in a rigid or programmatic way, but he does reclaim the basic principles, metaphors and imagery of the Sabbath Jubilee for his followers.33 He has more to say in the Gospels about issues of wealth and poverty than any other topic—and his message remains as challenging for those of us who live in affluent countries today as it was for the wealthy Herodians and Sadducees in first-century Palestine.
Against the assumptions of laissez-faire capitalism—which posits a world of unlimited human needs, individualism, and competitive rivalry for scarce resources—Jesus declares that we are stewards rather than owners of property, that God’s creation is abundant and our earthly needs limited, and that God’s liberation of Israel from slavery is normative for how we should treat the poor among us. His warnings against capital accumulation and “Lord Mammon” are unrelentingly severe (Matt 6:16–24; Mark 10:23–25). He tells his followers to live lives of dangerous generosity, giving and expecting nothing in return (Luke 6:30). He tells them to forgive each other’s debts (Matt 6:12), to not worry about their own material needs but to live out a lifestyle of trust and simplicity (6:25–34; 10:9–10). And he instructs them to actively pursue justice (23:23). Material care for the poor, the oppressed and the hungry, Jesus declares, is the primary mark of discipleship—and the only question at the final judgment (25:31–40).
Jesus’s radical economic teachings were epitomized among his early followers in the practice of “breaking bread,” which was not originally merely a rite of sacral liturgy or mystical symbolism but an actual meal embodying Jesus’s ethic of sharing in ordinary day-to-day existence.34 When the Holy Spirit is poured out at Pentecost in the book of Acts, the practical result is that believers voluntarily redistribute their property. “And all those who believed were together, and had all things in common; and they began selling their property and possessions and were sharing them with all, as anyone might have need . . . breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart” (Acts 2:44–46). The Apostle Paul also emphasizes the socio-political nature of the Lord’s meal, delivering a blistering rebuke to those upper-class Corinthians who excluded poor believers from their table fellowship and sated their own stomachs while other members of the community went hungry (1 Cor 11:18–22).
“You Are All One in Christ”: Equality in the Body of Believers
We can begin to see, then, why Jesus’s message had such an electrifying effect on the impoverished and socially marginalized peasants of first-century Palestine who flocked to hear him speak—and why he so frightened and angered those guardians of public “order” for whom divisions of wealth and class were a useful rather than an oppressive reality. But Jesus challenged not only structures of economic injustice and inequality in first-century Palestine. He challenged patterns of social inequality, hierarchy and domination of every kind. In his treatment of women, of children, of Romans, of the ritually unclean and sinners of every stripe, Jesus repeatedly and provocatively overturned deeply ingrained cultural and religious assumptions about who was “first” and “last,” “above” and “below” in the eyes of God.
There is no place in God’s in-breaking kingdom, it turns out, for “great men” or “rulers” who “lord it over” others through the exercise of political or religious authority. Such, Jesus tells his disciples, is the way of the “Gentiles,” i.e., the pagan unbelievers and Romans occupiers. But among his followers, Jesus declares, “whoever wishes to become great among you shall be your servant and whoever wishes to be first among you shall be your slave” (Matt 20:25–28; Mark 10:43). Jesus goes so far as to command his followers to avoid using honorific titles of any kind, including the title of “leader.” The only title Jesus permits is an address of familial equality and solidarity: “brother” (Matt 23:6–10). In the polis of Jesus, the New Testament suggests, there simply are no individuals in positions of status or hierarchical control.
Instead of offices, the earliest Christian communities appear to have been ordered along quasi-familial lines and according to the idea of spiritual gifts, including gifts of teaching, preaching, and stewardship. Spiritual gifts are charismatic, functional, provisional, and divinely rather than humanly bestowed. They are not restricted to special classes, genders, or tribes; for “There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ” (Gal 3:28).35 The most prominent functionaries in the early church, the “elders” or presbyteroi who helped to preside over the households where the early Christians gathered, were to lead by humble example rather than by “lording it over” the younger believers (1 Pet 5:1–3). The title of “priest” or hiereus (the root from which the English word “hierarchy” derives) is not applied to any particular Christian in the Gospels or Pauline corpus (although in Acts 6:7 we read that “a great many of the priests” in Jerusalem became “obedient to the faith,” and in Rom 15:16 Paul describes himself by way of metaphor as a minister who works “as a priest” presenting God with “my offering of the Gentiles”).36 Jesus is the only person who is described (in the book of Hebrews) as a priest for the church; but he is the final priest who makes all priesthood obsolete—not merely the performance of ritual sacrifice, but the office, pomp and circumstance of priestly authority and hierarchy itself. Instead of deferring to any caste of religious hierarchs, followers of the Way are thus now summoned to collectively be a “royal priesthood,” a “chosen race” or “holy nation” built not upon offices of any kind but upon transferred allegiance to God’s in-breaking “kingdom” (1 Pet 2:9; Rev 1:6).
“Do Not Resist an Evil Person”: Nonviolent Enemy Love
It was the fatal error of many Latin American liberation theologians to conclude from Jesus’s concern for economic justice and his summons to radical, non-hierarchical community formation that the Way of Jesus may be harmonized with the way of violent revolt against oppressive social, economic and political structures. But Jesus of Nazareth, unlike Judas the Galilean, taught his disciples to turn the other cheek, to put