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In recent years a new pattern of political activism has emerged which in its more violent forms manifests itself in stoning embassies, burning flags, assaulting policemen, kidnapping diplomats, highjacking airliners and destroying university property. The attitude towards society of which this type of violence is a symptom may be summarised in one word: revolutionary.
Many thoughtful people, apart from violent extremists, have lost faith in existing political institutions and traditional methods of social change and have become convinced that immediate, drastic and, if necessary, violent action is called for. It is not surprising if contemporary Christianity appears to be irrelevant in our present circumstances.
Thus far the activists are right; our situation is desperate and revolutionary action is called for. However, the violent overthrow of an existing government does not of itself guarantee that the new one will be better.
The oft-quoted assertion that power corrupts and absolute power corrupts absolutely, is a recognition that unlimited power unleashes the worst in human beings. In such circumstances bad men merely become worse.
Politics presupposes morality, and Jesus clearly recognised this during his ministry. We are apt to think of revolution as a new social phenomenon, but his is far from the case. In the first century the Jews were a people subject to Roman domination and burning with a fierce desire to be free. Roman occupation and Jewish nationalism made an explosive mixture which was frequently ignited by a series of revolutionaries, freedom fighters and civil rights campaigners. It was in this atmosphere that Jesus was submitted to many pressures to take direct action, proclaim himself king and lead the masses against the hated Roman armies.
Instead of doing this and striking a blow for freedom he preferred the 'foolishness' of preaching. Why? A careful study of the sixth chapter of the Gospel according to John will reveal some of the differences between the revolutionaries of this world and the founder of the Kingdom of God. After the miraculous feeding of the five thousand - which appeared to many as a Messianic banquet (see verse 14) - Jesus perceived 'that they were about to come and take him by force to make him king'. He then withdrew himself from the crowd and his disciples, desiring to be alone, perhaps to consider what form his response to this challenge should take.
The next day the encounter was renewed and Jesus rebuked the people for their materialism and preference for 'the food which perishes' instead of that 'which endures to eternal life.' To those impatient with his seeming inactivity he argued that the work of God began with belief in 'him whom he has sent' ( 6 : 28-29 ). Those who came to him would not receive civil preferment nor should they expect political emancipation. This is not what he offered because this is not what man fundamentally needs. Those who promise us freedom are themselves the 'slaves of corruption' ( II Peter 2 : 19 ) .
Christianity begins with a true appreciation of our situation and provides illuminating insight into human nature. It alone offers hope of a just, equal and multi-racial society in the Kingdom of God. Here alone is to be found a society whose foundation is righteousness and whose guarantee of success is the life of Jesus in which that quality was supremely manifested. Christianity as the society of liberty, equality and fraternity is a revolutionary religion; it calls upon all men everywhere to repent.
The call to repentance is not a call to a passive acceptance of God's gifts - although, to our shame, this is often how we respond to it. It is a call to a dramatic and fundamental change of values, goals and behaviour; to seek first the Kingdom of God and His righteousness and trust in Him for the provision of all else. To accept this call is to accept a life of activity sufficient to satisfy the most industrious activist, and those who join the new society share in the unsearchable riches of Christ in a fellowship which is eternal.
None of this is to say that our refusal to participate in political activism means that we are to be insensitive to the practical needs of our fellow men. There is no obstacle but prejudice to prevent us contributing money and labour to the relief of suffering through the various agencies for this end - by whomsoever established. It would be selfish and perverse to refuse our aid on the grounds that most of mankind's sufferings are the result of man's own folly and wickedness. It would be equally so to refuse on the grounds that we disagree with the political or religious beliefs of the organisers of the relief work. It was for a world filled with folly, evil and wrong beliefs that Christ died.
Nevertheless, our acceptance of Christianity means that we cannot use the weapons of this world with which to fight its evils. Peace cannot be established with a sword neither can the world be saved by existing or post-revolutionary political institutions. It means that we recognise in the cross of Christ a decisive and continuing rejection by the powers of this world of Christ's kingship. It also means that we accept that the revolution that will save the world beings in our lives - Vive La Révolution!
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