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Why Jesus Wouldn’t Be a Democrat or a Republican (Luke 14:1, 7-14)

Why Jesus Wouldn’t Be a Democrat or a Republican (Luke 14:1, 7-14)

Last updated on: August 22, 2016 at 8:14 am by Odyssey Networks

Why Jesus Wouldn’t Be a Democrat or a Republican (Luke 14:1, 7-14) 2016-08-19T21:27:31+00:00 Odyssey Networks

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By Billy Honor.

If you just listened to the current presidential candidates talk, you’d think the United States is a nation comprised of only rich and middle class individuals. Almost nothing in their speeches, party platforms, and interviews would tell you that approximately 47 million citizens live in poverty in what is clearly the richest nation in the world.

The reason for this political hush mouth about poverty (which, by the way, is defined as the state of being extremely poor) is because the poor are collectively not seen as a group likely to cast a vote in November. Therefore, once again, poor people will be regulated to receiving the leftover legislative scraps from the political table that is prepared only for middle and upper class people.

One glaring example of this is the fact that both Hillary Clinton and Donald Trump hosted major political conventions last month to accept their party’s nomination for president and they both said almost nothing about poverty, affordable housing, or food insecurity. Yet, they had more than a little bit to say about tax cuts and credits for the middle class.

Defenders of Hillary Clinton and Donald Trump and the political parties they present will say that although their policies are publicly geared toward the middle class, if implemented the policies would also have a broader effect upon low income individuals as well. This response would be fine, except that history tells us that a rising economic tide seldom lifts all boats. This is true mainly because if you’re actually poor you don’t have a boat, literally or metaphorically, so you’re more likely to be on the shore watching the tide and not rising with it.

Poverty and Invisible Women in a Christian Nation

Perhaps the two most troubling aspects pertaining to all of this is that 1) America calls itself a Christian nation and 2) the group that is most effected by poverty and socially overlooked is women.

You’d think in a country where 77 percent of adults claim to be Christian that there would be moral outrage about the poverty rate in the United States. But most churches are by and large as middle-class-focused as the presidential candidates, which should come as no surprise since poor people aren’t likely to pay tithes or make trips to the offering buckets. The shameful irony of this is that most churches stay afloat from the offerings of women who also happen to be the group most saddled with poverty.

According to the U.S. census, over 24 million women live below the poverty line; and what’s worse is single mothers are twice as likely to be poor as single fathers. But who is talking about this in public political discourse or mainstream Christianity? It’s as though poor people (women in particular) are invisible, not because they cannot be seen but rather because we choose not to see them or even say their names.

Jesus’ Concern for the Poor and a New Social Order

Interestingly, though many so-called Christians choose not to see the plight of poor people, Jesus’ eyes saw poor people just fine. In the synoptic gospel accounts from the New Testament we are provided a portrait of Jesus as one who has his social and theological imagination keenly fixed upon the poor and oppressed. So much so that he routinely looked for teaching opportunities to show that the poor and oppressed were at the center of God’s concern.

In Luke 14: 1, 7-14, we see Jesus is the dinner guest of a religious leader who is identified as being one of the Pharisees. In typical fashion, Luke’s depiction of Jesus sees this occasion as an opportunity to critique the social order of his day and propose a new way of being in relationship with one another.

Consider Luke’s account here:

14:1- One Sabbath, when Jesus went to eat in the house of a prominent Pharisee, he was being carefully watched.

7 When he noticed how the guests picked the places of honor at the table, he told them this parable: 8 “When someone invites you to a wedding feast, do not take the place of honor, for a person more distinguished than you may have been invited. 9 If so, the host who invited both of you will come and say to you, ‘Give this person your seat.’ Then, humiliated, you will have to take the least important place. 10 But when you are invited, take the lowest place, so that when your host comes, he will say to you, ‘Friend, move up to a better place.’ Then you will be honored in the presence of all the other guests. 11 For all those who exalt themselves will be humbled, and those who humble themselves will be exalted.” NIV

Notice that while many guests at this party were vying for the seats of honor, Jesus counterculturally says that the best seat is the lowest seat and the best dinner guests aren’t the social elite but the poor, the differently abled, and the oppressed. In other words, he completely disrupts and overturns the social order of his day by proclaiming that the most honored guest at God’s table is not the “haves” but the “have nots,” who obviously had not been invited to this dinner table.

I wonder what would happen if our Christian nation and professed Christian presidential candidates took these words of Jesus seriously? I wonder what would happen if our major political parties made poor and oppressed people the center of their political and social imagination as Jesus did? What would happen if U.S. foreign policy was largely influenced by the millions of poor and hard working women and children in refugee and displacement camps all over the world? What would happen if poor people and socially invisible women actually had a political party that truly advocated for them?

Sadly, if things stay the same, we may never know the answers to these questions. But it’s safe to say, based on the Jesus that we encounter in Luke’s gospel, that his preferential concern for the poor and desire to change the social order would probably keep him out of the Democratic or Republican parties.

This begs the questions, how will those of us who claim to follow Jesus and seek justice respond to the plight of the poor and oppressed this election season? With whom or what will be place our allegiance? Will we continue to support a political table only set for the haves or will we push for a table inclusive of the have nots? The choice is ours.

Bible Study Questions:

Who or what are the forces in our political climate that have the most control over circumstances and events? Who suffers disproportionately as the result of the lack of emphasis on poverty in our political discourse? Is it a moral imperative for Christians to show more care for the poor and oppressed?
When you read Luke 14:1, 7-14 what sticks out in your mind the most about the social situation that Jesus describes? Is it important to think about what it means for the poor and oppressed to be the center of Jesus’ social concern?
How can faith help concerned Christians, the poor, and the impoverished in the pursuit of justice?

For Further Reading:

Smiley, Tavis & West, Cornel. The Rich and the Rest of Us: A Poverty Manifesto. New York: Smiley Books Zondervan, 2012.

McLaren, Brian & Padilla, Elisa & Seeber, Ashley Bunting (editors). The Justice Project. Grand Rapids: Baker Books, 2009.

Ringe, Sharon H. Luke. Louisville: Westminister John Knox Press, 1995.

Billy Michael Honor is known as a scholar, pastor, writer, preacher, teacher and as a promising public theologian in our world. But most of all he is known as one who loves God and loves humanity. Currently he is the Pastor and Head of Staff of New Life Presbyterian Church in College Park, Georgia, one of the fastest growing African American Presbyterian congregations in the country.

He holds to his accolades a bachelors of arts in Biblical Education (with honors) from Beulah Heights Bible College in Atlanta, Georgia, a Master of Divinity degree from Johnson C. Smith Seminary of the Interdenominational Theological Center in Atlanta (where he graduated at top of his seminary class), and has completed an advanced studies Master of Theology degree from Emory University’s Candler School of Theology, where his research focused on the intersection of theology, race, and cultural criticism.

As a scholar and writer, Billy is a Georgia representative for the United States Academy of Collegiate All-American Scholars. He is also a featured writer for Associated Content and the Atlanta Examiner. In addition, he also facilitates a widely respected blog called “The Critical Cleric” that is read by both teachers and students of religion and culture. Currently, he is writing his first book that will feature a collection of essays on contemporary religion and culture. Billy is also currently serving as a governing trustee on the boards of Columbia Theological Seminary, Johnson C. Smith Seminary and the Interdenominational Theological Center.

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