GREGORY A. BOYD
Author of The Myth of a Christian Nation
THE
MYTH
OF A CHRISTIAN
RELIGION
LOSING YOUR RELIGION
FOR THE BEAUTY OF ARE VOLUTION
Copyright
ZONDERVAN
The Myth of a Christian Religion
Copyright © 2009 by Gregory A. Boyd
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* * *
Library of Congress Cataloging-in-Publication Data
Boyd, Gregory A., 1957 -
The myth of a Christian religion : losing your religion for the beauty of a revolution / Gregory A. Boyd.
p. cm.
Includes bibliographical references (p. 218).
978-0-310-28383-6 (hardcover, jacketed)
1. Christian life. 2. Jesus Christ—Example. 1. Title
BV4501.3.B695 2009
243—dc22 2009001951
* * *
All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®. NIV®. Copyright © 1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan. All rights reserved.
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All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—electronic, mechanical, photocopy, recording, or any other—except for brief quotations in printed reviews, without the prior permission of the publisher.
Interior design by Beth Shagene
09 10 11 12 13 14 15 • 23 22 21 20 19 18 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 2 1
This book is dedicated to Michael and Jean Antonello;
two spiritual pilgrims who know firsthand
that to join the beautiful revolution,
you’ve got to
lose your religion.
Thank you for your steadfast love
and unwavering encouragement
over the years.
Contents
TITLE PAGE
COPYRIGHT
INTRODUCTION
CHAPTER 1: GIANT JESUS
CHAPTER 2: CHRIST AND CAESAR
CHAPTER 3: THE REVOLT AGAINST IDOLATRY
CHAPTER 4: THE REVOLT AGAINST JUDGMENT
CHAPTER 5: THE REVOLT AGAINST RELIGION
CHAPTER 6: THE REVOLT AGAINST INDIVIDUALISM
CHAPTER 7: THE REVOLT AGAINST NATIONALISM
CHAPTER 8: THE REVOLT AGAINST VIOLENCE
CHAPTER 9: THE REVOLT AGAINST SOCIAL OPPRESSION
CHAPTER 10: THE REVOLT AGAINST RACISM
CHAPTER 11: THE REVOLT AGAINST POVERTY AND GREED
CHAPTER 12: THE REVOLT AGAINST THE ABUSE OF CREATION
CHAPTER 13: THE REVOLT AGAINST THE ABUSE OF SEX
CHAPTER 14: THE REVOLT AGAINST SECULARISM
WHAT CAN WE DO? AN ACTION GUIDE
NOTES
ABOUT THE PUBLISHER
SHARE YOUR THOUGHTS
INTRODUCTION
ONCE UPON A TIME I EMBRACED THE CHRISTIAN RELIGION.
Frankly, I wasn’t very good at it. Religion just isn’t my thing. For a while I felt like a failure. Some religious folk consigned me (and still consign me) to the fire. But over time I’ve come to see my religious failure as a tremendous blessing.
Because when I lost my religion, I discovered a beautiful revolution.
This may surprise or even offend you, but Jesus is not the founder of the Christian religion. True, a religion arose centuries after he lived that was called “Christian,” but as you’ll discover in this book, in many respects this religion was antithetical to what Jesus was about. In fact, as you’ll also discover in this book, the very concept of a “Christian religion” is something of a myth when understood in the light of what Jesus was about.
What Jesus was about had nothing to do with being religious. Read the Gospels! He partied with the worst of sinners and outraged the religious. This is what got him crucified.
What Jesus was about was starting a revolution. He called this revolution “the Kingdom of God.”
This revolution isn’t centered on getting people to believe particular religious beliefs and engage in particular religious behaviors, though these may be important, true, and helpful. Nor is it centered on trying to fix the world by advocating the “right” political causes or advancing the “right” national agendas, though these may be noble, righteous, and effective.
No, the Kingdom of God that Jesus established is centered on one thing, and one thing only: manifesting the beauty of God’s character and thus revolting against everything that is inconsistent with this beauty. The Kingdom is centered on displaying a beauty that revolts.
The Kingdom, in short, is a beautiful revolution.
Everything about Jesus manifested this beautiful and “revolting” Kingdom. We see it most profoundly when Jesus allowed himself to be crucified. On Calvary Jesus puts on display the beauty of God’s decision to suffer for his enemies—and at the hands of his enemies—rather than use his omnipotent power to violently defeat them. On Calvary we also see God’s revolt against our enslavement to violence and everything else that keeps us estranged from God and one another. The devil himself is confronted and overcome by the cross of Jesus Christ.
Jesus’ death sums up the theme of his whole life. Every aspect of his life, teachings, and ministry put the beauty of God’s reign on display and revolted against some aspect of the culture that contradicted this reign.
The central call of all who pledge their life to Christ is to join this beautiful revolution and to therefore humbly live and love like this. “Whoever claims to live in him,” John says, “must live as Jesus did” (1 John 2:6). We’re to manifest God’s beauty by sacrificially loving our enemies, serving the poor, feeding the hungry, freeing the oppressed, welcoming the outcast, embracing the worst of sinners, and healing the sick, just as Jesus did. And there’s no way to do this without at the same time revolting against everything in our own lives that keeps us self-centered, greedy, and apathetic toward the plight of others. Nor is there any way to do this without revolting against everything in society—and, we shall see, in the spiritual realm—that keeps people physically, socially, and spiritually oppressed.
So you see, the Kingdom has nothing to do with religion—“Christian” or otherwise. It’s rather about following the example of Jesus, manifesting the beauty of God’s reign while revolting against all that is ugly.
It’s a beautiful revolution that we’re all invited to join. But to do so, we’re got to lose our religion.
CHAPTER 1
GIANT JESUS
Whoever claims to live in him
must live as Jesus did.
1 JOHN 2:6
CONFESSIONS OF A SKEPTICAL PASTOR
Traditionally, Christians have believed that the Church is God’s main vehicle for carrying out his will “on earth as it is in heaven.” In my early years as a Christian, I was convinced this was true. But over the years I’ve lost confidence in this—which is a little strange, I suppose, since I’m the pastor of a fairly large evangelical church.
The seeds of doubt were planted in my college years when I first studied the Church’s bloody history. Almost all varieties of the Church—Catholic, Lutheran, Reformed, Orthodox, and so on—tortured and murdered people “in Jesus’ name.” How could this be if the Church is God’s main “vehicle of salvation”?
During that time I also became aware of how central following the example of Jesus is to the New Testament’s understanding of what it means to “be saved.” 1 This slowly opened my eyes to the radical contradiction between the lifestyle Jesus calls his followers to embrace, on the one hand, and the typical American lifestyle, on the other. Yet it struck me that the Church in America largely shares—even celebrates—the typical American lifestyle. Research confirms that the values of Americans who profess faith in Christ are largely indistinguishable from the values of those Americans who do not. How could this be if the Church is God’s main “vehicle of salvation”?
Finally, what caused my confidence in the Church to bottom out completely was a movement that arose in the 1980s known as “the Moral Majority.” Christians in this movement tried to grab political power in order to “bring America back to God,” as they put it.
I’ve never understood what godly period of American history these folks were trying to get us back to. Was it before or after white Europeans enslaved millions of Africans and slaughtered millions of American Indians to steal their land?
But what really horrified me was how they were trying to take America back there (wherever “there” might be). The leaders of this movement called on all “moral” people to side with them in their political crusade against all those they considered “immoral”—liberals, homosexuals, feminists, abortionists, secularists, and the like. Worst of all, many of these leaders did this explicitly “in Jesus’ name,” while many, if not most, conservative churches jumped on the bandwagon.
What I never understood was why followers of Jesus would try to gain political power over people when Jesus himself never attempted such a thing. Nor could I understand how these Christians could act as if their sins were less serious than the sins of those they were crusading against. Jesus and Paul explicitly taught disciples to embrace the opposite attitude. Followers of Jesus are to consider themselves “the worst of sinners” (1 Timothy 1:15 – 16) and to maximize their own sins while minimizing the sins of others (Matthew 7:1 – 3).
This movement also struck me as dangerous. If history teaches us anything, it’s that religion and politics make perilous bedfellows. The worst evils in history have occurred when religious people—including Christians—acquired political power. The Crusades, Inquisition, witch hunts, and inter-Christian wars throughout Church history, in which millions were slaughtered “in Jesus name,” were all built on this poisonous alliance.
This same history teaches that mixing politics and religion is disastrous not only for nations but for advancing the Christian faith as well. Go to any country where Christians once ruled and you’ll find the Church has all but disappeared and the people are generally more resistant to spiritual discussions than those in other cultures.
History teaches that the best way to destroy the Church is to give it political power.
Worst of all, people in the Moral Majority seemed to imply that agreeing with a particular political position was a precondition to entering into the Kingdom of God. Indeed, it justified all who rejected the Moral Majority’s political posturing to also reject Christ. It transformed a beautiful Gospel into something that could be easily dismissed and understandably disdained.
If I’d been offered this version of Christianity as a nonbelieving teenager, I’m quite certain I would have remained a pagan.
While the Moral Majority eventually died out, its mindset did not. The first two elections of the third millennium brought forth as much divisive religious posturing as anything that happened in the 1980s or ’90s.
Like most evangelical pastors of megachurches, I received an unprecedented amount of pressure to “steer the flock” toward re-electing George Bush in 2004. Most of this came from members of my own five-thousand-person congregation who were getting worked up into a political frenzy by Christian leaders on television, on the radio, on the Internet, and in the mail.
I decided to use the occasion as a teaching opportunity. I would explain the biblical reasons why our church never has, and never will, participate in political activity (as well as why we don’t have a flag on our premises, sing patriotic hymns, celebrate the Fourth of July, or do other things like that). So I delivered a four-part sermon series titled “The Cross and the Sword” that spelled out the difference between the Kingdom of God, which followers of Jesus are called to promote, and the kingdoms of the world, which politics concerns itself with.
The messages exposed a division in my congregation that ran through the entire evangelical community. On the one hand, I’d never received such positive responses to anything I’d ever preached.
Some people literally wept for joy, feeling that the Gospel had been hijacked by American politics. On the other hand, roughly a thousand people walked out. 2
Looking back, I know I could have been more tactful (never my strong suit). But the mass exodus also revealed the ongoing fusion of faith and politics in American evangelicalism—and mine was a congregation that had always taken care to keep the two separate!
THE DISCOVERY OF THE KINGDOM
I might have fallen into incurable cynicism, and even left the ministry, had it not been for one thing: God had been teaching me that the Kingdom of God not only can’t be identified with any political party, ideology, or nation; it also can’t be identified with any human institution, including the Church, or any organized religion, including Christianity. Rather, the Kingdom of God displays the beautiful character and behavior of the One who first embodied it. It always looks like Jesus—loving, serving, and sacrificing himself for all people, including his enemies.
To the extent that any individual, church, or movement looks like that, it manifests the Kingdom of God. To the extent that it doesn’t look like that, it doesn’t.
It’s that simple.
This insight saved my spiritual life and reignited my passion to be a follower of Jesus.
My hope and prayer is that it will do the same for all who read this book.
THE KINGDOM
Everywhere Jesus went he proclaimed “the Kingdom of God.” It’s the thread that connects all his teaching. A kingdom is any area where a particular king reigns. Literally, it’s the king’s domain. So the Kingdom of God that Jesus referred to is the domain of God’s reign. Jesus’ life and teachings focused on revealing what it looks like when God reigns in a person’s life and in the life of a community.
Jesus didn’t just focus on the Kingdom, however. He was the Kingdom. According to the New Testament, Jesus was the embodiment of God—he was God Incarnate, to use traditional terminology. He was, therefore, the very embodiment of the Kingdom of God.
This is one reason why Jesus announced that the Kingdom was at hand wherever he went. It was at hand, because he was there.
As the embodiment of the Kingdom, Jesus didn’t just reveal what it looks like. He brought it to us. Through his life, ministry, death, and resurrection, Jesus established the Kingdom in this world. Each time a person submits to God’s reign, the Kingdom grows a little more. God’s ultimate goal, which he promises to accomplish eventually, is for the whole earth to become a domain over which he lovin
gly rules.
Our job, as people who submit to God’s reign, is to do everything we can to grow this mustard seed Kingdom in our own lives and throughout the world. We’re to pray and live in such a way that we bring about God’s will “on earth as it is in heaven.”
Jesus came to plant this Kingdom. Through his Spirit working in the lives of all who submit themselves to him, he’s expanding it. This is what Jesus was and is all about. And this is what we who have pledged our lives to Christ are to be all about. We’re to be the Kingdom and to be used to expand the Kingdom.
BELIEFS AND PLEDGES
It’s never hard to tell where the Kingdom is advancing and where it’s not. Where it’s taking hold of people’s lives, they increasingly live like Jesus. Where the Kingdom is not present, they don’t.
This contrasts sharply with what a lot of people today think Christianity is all about. Many Christians, for instance, seem to think Christianity is mainly about believing certain things. If you believe Jesus died for your sins, you’re “saved.” If you don’t, you’re “damned.” Since we’re saved by “faith alone” and not “works,” how one actually lives isn’t centrally important in this model of Christianity.
Perhaps this explains why so many Americans who profess faith in Jesus have lifestyles that are indistinguishable from their nonbelieving neighbors.
Now, I certainly agree Jesus died for our sins and that we’re saved by faith, not works, but the idea that Christianity is primarily about believing certain things is seriously misguided. Since Scripture calls Christians “the bride of Christ,” try thinking about it this way: to be married to my wife, I certainly need to believe certain things. I need to believe my wife exists, for example. I also need to believe she’ll keep her vows to me. But merely believing these things doesn’t make me married to her. Believing those things are preconditions for my relationship with her, but they are not themselves the marriage relationship.
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