To My Fellow Ephesians (Praxis Poem)

Arise,
Night shadows
Shroud constricted pupils
From perceiving, receiving
The pure light of Love.

Asleep,
Lids encrusted
Not willing to admit
The liars we believe
Are our rulers.

Aware,
The forces of darkness
Like winged ants
Masticating our minds
Against the grain.

Artless,
Scattered
Rootlessly marching
To the oppressor’s beat
Begging for orts from his table.

Awake,
So ends
The nightmare
Now struggle for
Those in the clutches of Fear.

© Paul Dordal, 2017

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On Not Killing (Reflection)

no-killingIn World War II, at least three out of four U.S. combat infantryman did not fire their weapons at the enemy—even in the midst of battle. In that decisive moment to engage in mortal combat more than 75% of infantry soldiers became conscientious objectors.  LTC (Ret.) Dave Grossman, in his ground-breaking book, On Killing, said, in World War II, “… 80 to 85 percent of riflemen did not fire their weapons at an exposed enemy, even to save their own lives and the lives of their friends. In previous wars, non-firing rates were similar.”[i]  Other research shows that there is, “a powerful, innate human resistance toward killing one’s own species….”[ii]

After World War II, the U.S. Government/Military decided that their combat training had to change in order that soldiers could become reflexive firers. The military realized that soldiers needed to be conditioned to believe that they had no choice but to fire, and to fire on reflex or muscle memory. They had to be conditioned to kill, because killing other humans is antithetical to humanity. Additionally, this new training and conditioning included the systematic dehumanization of real or potential enemies to ensure that the soldier would not be presented with a moral dilemma when the moment arose to engage the enemy—other human beings. Thus, the soldier had to be dehumanized as well.

Since the combat training program was changed after World War II, individual fire rates of U.S. service members have increased in every U.S. war to almost 95% today.

Thus, it shouldn’t be surprising that retired Navy psychiatrist William P. Nash found that upwards of 75% of returning combat veterans since Vietnam are suffering from a PTSD-like malady called Moral Injury. Nash said, as soldiers come home from war “something is damaged, broken. They feel betrayed; they don’t trust in [the military’s] values and ideals anymore.”[iii]

If it is in the nature of humanity not to kill other humans, and we condition people to do so, once that conditioning is no longer needed (post-combat), a significant moral crisis inevitably occurs. In order for humans to kill humans, the military must convert humans into something inhuman to kill those they have convinced are worse monsters.

Now, if the U.S. as a society allowed the government through its military to forcibly convert 75-80% of peace loving humans into killers in just a span of a few decades, could not we as a society have more readily converted the 20-25% of those who might kill into peacemakers? If we think war is inevitable because a small segment of society is capable of using deadly violence against others, should we not also believe, based on the evidence, that there exists the capacity of the overwhelming majority of peaceful humans to nonviolently restrain the potentially violent? Do we not delude ourselves when we believe that the best way to combat violence is with the same means that violence is perpetrated against the innocent and peaceful?

The apostle Paul called Christians to not use the “weapons of this world” to resolve conflict (2 Cor 10:4a). Jesus said, “Put your sword away. Everyone who uses a sword will die by a sword” (Mt 26:52). The call of Christ is to be peacemakers, not killer-makers or war-makers. We are called to “transform deadly weapons into farming equipment, and swords into kitchen utensils. Nations shall not attack other nations with military force, and all the countries of this world must cease from training their citizens to become killers” (Is 2:4). The message of all true religion is to bring peace to the world.

So, what can we do? If you are veteran, please join a local chapter of Veterans For Peace. If you are a civilian, join your local peace group (Code Pink, Peace Action, Pax Christi, Pace e Bene, WILPF, Peace Links, etc). If you are a Christian or religious person join a peace-promoting congregation or call on your current congregation to join the peace movement.

Let’s get busy! It is time for us to live up to our human nature as a peaceful, cooperative species.

Peace is possible.

(c) Paul Dordal, 2017

Notes
[i] Dave Grossman, On Killing: The Psychological Cost of Learning to Kill in War and Society. New York: Little, Brown and Company, 2009, 252.
[ii] Ibid, xxxi.
[iii] See David Wood, Moral Injury: A Warrior’s Moral Dilemma. Downloaded from http://projects.huffingtonpost.com/projects/moral-injury/the-recruits

Tearing Down The Veil Of Bad Religion (Mt 27:51)

Anarchist Veil TornCraig Keener asked rhetorically in his commentary on Matthew, “Is it possible that the very criticisms Jesus laid against the religious establishments of his day now stand institutionalized in most of his church?” (IVP Academic, 2011: 334). The answer, of course, is yes.

It is abundantly clear to me and many other Christians (scholars, clergy, and lay commentators alike) that Jesus never intended to start an institution called church.  In fact, if anything, he started a movement that was intentionally anti-institution. There is overwhelming evidence of this even in Scripture, but if you would like a brief overview of this idea, please purchase my book In Search of Jesus the Anarchist.

Today, let’s examine what Jesus’s cross and resurrection mean as seen through the tearing of the temple veil in two: “When Jesus took his last breath, at that very moment the veil of the temple was torn in two from top to bottom. The earth shook and the rocks split” (Mt 27:51).

At least three radical principles can be drawn from this metaphorical statement (since the veil was not actually torn in two):

First, without a veil to separate the people from God’s presence, access to God was made universal by Jesus’s death and resurrection. The veil represents human’s separation from God, and Jesus corrects this erroneous religious construct by his sacrificial death. Thus, with the tearing of the veil, the resurrection of Jesus, and the coming of the Holy Spirit, there is no longer any need for priests to mediate between people and God (1 Tim 2:5). Any individual can access the actual reality and goodness of God.

Second, the power structure of temple worship, the very institution of religious power, was destroyed by the tearing of the veil. The temple veil represented institutional power– the power of a hierarchical priesthood coopted by imperial Rome to oppressively rule over people. Yet, by Jesus’s death and resurrection this power was rendered impotent. Jesus had earlier proclaimed that the time had come for the end of power based religion (Jn 4:23-24).

Third, the notion that only Jews could access the one true God was also nullified by the tearing of the veil in two. There is not a God of the Jews and lesser gods for the rest of the world. There is only one God for all who loves all.  St. Paul said, “There is neither Jew nor Gentile, male nor female, black nor white, gay nor straight, young or old, abled or disabled…. For all are one in Christ!” (Gal 3:28). All religion that excludes based on identity is bad religion.

So, what application should we take from all of this? If we are to follow Jesus then our call is to tear down the dividing walls between people, to flatten all hierarchies in order that all are empowered to be free, and, yes, we need to destroy all the man-made “temples” (institutional religion, capitalism, militarism, imperialism, patriarchalism, etc.) that create oppression, division, and inequality in our world. And we can accomplish this because “The tombs were broken open and the dead came to life…” (Mt 27:52). We have been resurrected to co-create God’s Commonweal of Love on earth as it is heaven (Mt 6:10).

© Paul Dordal, 2017

Christian Anarchist Disciplemaking (Luke 4:18-19)

cross anarchyIn every great movement of thought and practice, there is an intense desire in those movement’s follower’s to communicate that thought and practice as liberating for others.  Socialists want to teach capitalists to be socialists; recovering alcoholics in AA want to teach active alcoholics the methods of AA; Christians want to teach atheists and others to become followers of Jesus, and so on.  The anarchist is no different.  The anarchist is an educator by nature, a disciplemaker, especially since the political philosophy of anarchy is so woefully misunderstood by most people. We must educate others before we can expect them to agitate for their own liberation and the liberation of others.

The Christian anarchist is commissioned by Jesus to educate. “Go and educate all people groups about the anarchist way of peace and freedom, teaching them to follow everything I taught about freedom, and immersing them into the eternal consciousness of the beautiful, mysterious paradox of God; and, my Spirit will dwell in you to be your guide and strength forever” (Mt 28:19-20, author’s paraphrase).

Thus, the Christian anarchist must educate, but this education should never be coercive or proselytizing. We are not converting people to an institutional religion, but releasing them from political and religious bondage by the testimony of our own life. St. Peter said, “… always be ready to give an answer to anyone who asks about the hope you possess. Yet do it with courtesy and respect, keeping a good conscience…” (1 Pe 15-16a, NET). The Christian anarchist educates for freedom, to help his or her fellow human to break off the chains of State and Religious oppression and to live freely and responsibly.

The foundational text the Christian anarchist educator uses to teach others is Luke’s recording of Jesus’ announcement of his liberating purpose: “The Spirit of the Lord is upon me because he has anointed me to proclaim good news to the poor. He has sent me to proclaim release to the captives and the regaining of sight to the blind, to set free those who are oppressed, to proclaim the year of the Lord’s favor” (Lk 4:18-19, NET).

Jesus proclaimed (euaggelizō/kēryssō = words + action/deeds) the gospel (good news) to the poor (not the rich oppressors).  This good news to the poor includes four word/actions (1) release of captive hearts/minds/bodies, (2) healing of spiritual/political blindness, (3) freedom for the oppressed, and (4) Jubilee, the canceling of debts of all people.

How did Jesus the Anarchist do this? First, Jesus was teaching people to move into a reality on earth that already existed in the spiritual realm. He called this the Kingdom of God, what I call the Commonweal of Love.  Jesus representing the divine cosmic creator proclaims a sort of emancipation proclamation: “So if the son sets you free, you will be really free” (Jn 8:36, NET). This proclamation is for all oppressed people, as well as a direct challenge to oppressors. As George Clinton sang in the seventies, “Free your mind and your ass will follow/The kingdom of heaven is within….”

Second, Jesus is the cosmic eye opener.  He, through his preaching and activism, literally opens the eyes of the actual blind and also the spiritually blind so that they can see the oppression that they have been under for so long.  Jesus is the real divine Morpheus, who gives the red pill to all so that they can see how they have been imprisoned in the Matrix of the capitalistic, colonial, and imperial oppressors.

Third, Jesus proclaims through his way of life the way to truly break free from the oppressor.  He frees us to forgive our oppressors, to acknowledge our own part in our victimization, and then to set the oppressor free as well. On the cross, Jesus overcomes not through brute force, but by resurrection, by eternal life, by forgiving the blind oppressor: “Father, forgive them, for they don’t know what they are doing” (Lk 23:34, NET).

Finally, Jesus exhorts us to be free from the chains of property. He announces the Year of Jubilee, the year of the canceling of all debts and the redistribution of wealth and land. John Howard Yoder says of the Lord’s Prayer, “The ‘Our Father’ is genuinely a jubilary prayer.  It means ‘the time has come for the faithful people to abolish all the debts which bind the poor ones…’” (1994: 62).

All Christians are called to proclaim and live out this same message of peace and freedom, to liberate others, to make disciples of Jesus the Anarchist.

Reference
Yoder, John Howard. The Politics of Jesus. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1994.

© Paul Dordal, 2017

Jesus, the Kingdom of God, and the Church

Christian AnarchismMy book In Search of Jesus the Anarchist has been released and for a while it was a #1 release in at least one sales category. Thank you to all who purchased a copy. I hope that you will let me know your thoughts after you read it.

I have heard from some folk who are suspect of the title and the presumed thesis of my book. So, let me just tell you briefly what the main points are so that you might see that what I am proposing is not so ludicrous (at least as not as ludicrous as some interpret the title of my book to be).

First, Jesus is the liberatory figure, the prototype or archetype of a spiritual and social revolutionary, who ministers and gives up his life to overcome the evil powers which create injustices in our world. Jesus came to “to proclaim good news to the poor… to proclaim release to the captives and the regaining of sight to the blind, to set free those who are oppressed, to proclaim the year of the Lord’s favor” (Lk 4:18). Jesus, as resurrected Spirit, lives on in all people working towards a just and peaceful world.

Second, the Kingdom of God which Jesus proclaimed (what I call the Commonweal of Love in my book) is the ongoing development of a society based on love and mutuality (justice); it is the process of creating the ultimate free society of free people. The Commonweal of Love is enacted by local egalitarian, non-hierarchical networks (“churches”) of lovers of God, people, and all creation.

Third, the local church is an all-inclusive collective of people in a community who love God in spirit and in truth by enacting the healing and justice ministry of Jesus until a just society is established on earth for all.

The Bible is the ongoing story of this process, of God redeeming the whole earth and establishing freedom and justice for all. On the mount of Transfiguration Matthew records these words from God about Jesus, “Here is My servant, whom I have chosen, My beloved, in whom My soul delights. I will put My Spirit on Him, and He will proclaim justice to the nations” (Mt 12:18).

And, of course, Jesus says to us, “Listen, the person who believes in me will do the deeds that I am doing. In fact, they will perform greater deeds than me…” (Jn 14:12). Now, let’s do them!

© Paul Dordal, 2017

Was Jesus An Anarchist? (Lk 22:42; Jn 10:18)

In-Search-of-Jesus-the-Anarchist_MOCK-UP_WebMy new book In Search of Jesus the Anarchist is now available in print, and I hope the controversial title will entice you to purchase the book. But you should know that what I mean by the term “anarchist” is probably different than what may first come to your mind.

An anarchist is a person who lives as freely as possible, unencumbered by domination, yet in mutualistic community with others. In other words, an anarchist advocates for other’s freedom as much as he or she exercises his or her own. For no one can be truly free, while others are not. That is why any form of domination or oppression is vehemently opposed by anarchists. Anarchism could be simply defined as a completely free society inhabited by fully free individuals. Jesus is the exemplar of an anarchistic lifestyle and proclaimed it as normative for those who are followers of God (Jn 8:31-36).

My new book is purposefully small—only about 130 pages—really only an introduction to Christian anarchism. Therefore, I will be supplementing the book’s often simplistic message with blogs that nuance what I introduce in the book.

Today, I want to highlight the paradoxical nature of Jesus’ anarchistic orientation according to the definition I offered above. Jesus, in his mutualistic relationship with the Father, the Spirit, and the whole Cosmos, declares in the Passion of the Cross both his full freedom and his complete mutuality and submissiveness.

When Jesus was in the Garden of Gethsemane it seems as though Jesus is not making a free decision to go to Cross, because he is submissive to the Father’s will.  “Father, if it is possible take this cup from me. Yet, not my will but yours be done” (Lk 22:42). Jesus, it might be reasoned is sublimating his own free will to the Father. But this verse must be placed in tension with another to understand the anarchistic orientation of Jesus. “No one takes my life from me; I lay it down of my own free will. I have the authority to lay it down, and I have the authority to take it back again. This is the charge I received from my Father” (Jn 10:18).

These verses are not contradictory. Only the dualistic mind believes they are in conflict, because paradox or mystery is so often rejected by the binary, either/or, thinking mind. But held in tension, these sayings of Jesus express the paradox of freedom and mutuality (equality) and reveal that to be obedient to God is to be absolutely free.  If you think this is essentially what orthodox Christian faith has always taught, then you just might be on your way to being a Christian anarchist too.

What do you think?

© Paul Dordal, 2017

There Is No “War” On _______ [Fill In The Blank With Your Polarized Political Opinion]

War On EverythingI am neither offended nor outraged, but I am saddened by bourgeois liberals who are offended by a non-existent, so-called “war” on science or deluded conservatives who are outraged by a so-called “war” on Christmas, etcetera.

I have been to war, and war is hell. I would hope that we could try not to diminish the reality of the horror of war or the victims of violence in war by using the word “war” to describe someone’s opposition to someone else’s political or religious point of view.

But I am sure that some liberal will be offended or some conservative will be outraged by my suggestion.

© Paul Dordal, 2017

Toward A [Christian] Anarchist Position on Anti-Imperialism

anti-imperialismAs a Christian and an anarchist, I condemn without commentary the immoral U.S. government’s bombing of the Syrian airbase on April 7, 2017 (and all the illegal bombings it has carried out all over the world especially over the past 16 years). I am encouraged by many like-minded folks from various Pittsburgh-based progressive and leftist groups which have cried out against U.S. militarism and imperialism this past week.

Unfortunately, long before the recent U.S. strike against the Syrian airbase, the Syria situation had been the locus of significant debate and division within the radical left socialist movement in Pittsburgh. Accusations have been hurled at each side of this divide about who is an actual anti-imperialist. Though it is an important debate, the divisions have, sadly, weakened the anti-war/anti-imperialist movement in Pittsburgh at a time when we desperately need to work together.

Nevertheless, the positions of these two sides of revolutionary socialists, though having some valid arguments (opposition to the demonization of post-colonial leaders, opposition to regime change, solidarity with foreign liberatory groups, and opposition to brutal dictatorships), they fall short of an anarchist anti-imperialist position. This does not mean, of course, that anarchists cannot struggle alongside these revolutionary socialists. Anarchists can consider both sides comrades as we struggle against capitalism, militarism, and imperialism, but only as long as we anarchists are fully aware of their statist orientations and goals.

I am in strong relationships with three other spiritually oriented Pittsburgh-based anarchist activists. We have been working as mediators between these two sides in order to bring solidarity (but not uniformity) to the anti-imperialist struggle. Yet, I also believe, as anarchists we must be able to stand on our own convictions, and not simply choose sides in the debate among the revolutionary socialists. As a Christian anarchist, I believe there is an anarchist perspective on anti-imperialism which needs to be articulated as a means to share this perspective with those who have anarchist leanings as well as with the revolutionary socialists we often work with.

Here are a few points to consider for anarchists going forward especially as it applies to the Syrian flashpoint.

  1. [Christian] anarchists are by nature anti-imperialist. We always oppose any outside powers which seek to impose their will on the people in a particular place. We also oppose all hierarchical (oppressive) nation-states. Thus, as we oppose imperialism, we also oppose nationalism. Lucien van der Walt, a South African anarchist, said, “Anarchists stand in solidarity with struggles against imperialism on principle, but seek to reshape national liberation movements into social liberation movements.”[i]
  1. Therefore, we should identify and support truly anarchist or revolutionary non-statist socialist groups in a particular place and not join in on the demonizing of the oppressive State-Ruler at the time. Demonizing a particular State-Ruler and supporting regime change suggests that there is “good” State-Rule or “good” State-Rulers (Mk 10:18). This process will require that anarchists identify and confirm that the liberatory group we are in solidarity within a particular land is indeed a revolutionary group (and not a tool of one of the imperialist powers or the nationalist movement in that country).
  1. From an anti-war/anti-imperialist [Christian] anarchist perspective, the means by which anarchist social movements create revolution should be militantly non-violent. “We do not fight with the weapons of this world ….” (2 Cor 10:4). My personal belief is that using violence against humans is simply falling into the same oppressive behaviors of the oppressors. (Nonetheless, once an anarchist group has established itself in communality, it inheres the right to protect itself against violent imperialists and nationalists.)
  1. Additionally, as anti-war/anti-imperialist [Christian] anarchists, we understand that the revolutionary struggle must be one that results in a non-hierarchical organizational system lest we fall back into nationalism, which inevitably leads to imperialism. Jesus, our anarchist example, said, “You know that the rulers of this world like to oppress the people. It can’t be that with you. You must follow another way. Instead, the greatest among you must be your servant” (Mt 20:25-26).
  1. [Christian] anarchists, therefore, should only functionally, not formally, associate with statist revolutionary socialist groups. But we don’t need to call out specific groups for having a deficient imperialistic theory, and we remain in solidaristic dialogue as we struggle together against U.S. imperialism. However, our anarchist movement will only grow as we do not get sucked into our various allies’ statist ideologies and debates.[ii]

I hope these reflections encourage meaningful and respectful dialogue among those who sincerely struggle for the liberation of all people. Finally, I hope that all who are opposed to U.S. militarism, imperialism, and capitalism can band together towards the enlightenment and empowerment of the oppressed masses who unwittingly support the immoral U.S. government’s actions around the world.

© Paul Dordal, 2017

Notes

[i] Lucien van der Walt, “Towards a history of anarchist anti-imperialism: In this struggle, only the workers and peasants will go all the way to the end.” March 3, 2005. Downloaded from https://theanarchistlibrary.org/library/lucien-van-der-walt-towards-a-history-of-anarchist-anti-imperialism

[ii] See Lawrence Jarach, “Anti-Imperialism: Just Another Statist Ideology” in Anarchy Magazine, issue #65, 2008. Downloaded from http://anarchy101.org/397/how-does-anti-imperialism-relate-to-anarchist-thought.

My Country Is Not Of This World (Mk 8:15)

jesus-preaching-3In my upcoming book, In Search of Jesus the Anarchist, I make a case for a reading of scripture which brings the paradox of freedom and equality into focus. Dualistic thinking causes us to see freedom and equality on a continuum, one always being emphasized over the other. In anarchist thought, freedom and equality are simply two sides of the same coin—you cannot have one without the other. One cannot be fully free, while another is not.

Likewise, spirituality/religion and politics/social action are not two distinct fields of thought, but intertwined in the very fabric of every human being.  We are both innately religious and political animals. The Bible is at once both a spiritual/religious and political/social story of redemption. Jesus, who is fully God and fully human, lived perfectly within the paradox of absolute freedom and equality with God and humanity. Jesus calls us to view and live life in a non-dualistic manner. This is the path to freedom and equality.

In the Gospel of Mark, Jesus says to us, “Guard yourself against the yeast of the Pharisees and the yeast of Herod” (8:15). These two yeasts represent the polarizations of harmful dualistic religious and political thought.

The yeast of the Pharisees is legalism (unfreedom) which results in religious oppression. The yeast of Pharisaism grows insidiously through an elite religious class (priests, religious lawyers, doctrine enforcers) who oppress the masses within their own community. Jesus counters this with a message of grace, mercy, and forgiveness: a spirituality based not on law but on love (Gal 5:13).

The yeast of Herod is the desire for political power (inequality), through being complicit with Empire. Herodian yeast is an idolatrous love of country more than the love of God. Jesus counteracts the love of power with a radical call to sacrificially serving the world and militant, agitating nonviolent activism against oppressive hierarchical power structures. “It can’t be the same way with you, whoever wants to be a powerful leader must repent and become a servant to all” (Mt 20:26, Mk 9:35). This is the politics of the Commonweal of Love (or as Jesus called it, the Kingdom of Heaven).

There is, however, a yeast we should seek: The yeast of the God’s heart reign: “The Commonweal of Love is like a woman baking bread. She takes some flour and mixes in a tiny bit of yeast until it permeates all the dough” (Mt 13:33). It only takes a little bit of Christ’s love in his people to counteract the yeast of the Pharisees (unfreedom) and Herod (inequality). The yeast of mutual love, of accepted suffering on behalf of others, of nonviolent action against injustice is what brings the paradox of freedom and equality into focus. It is Christ’s Spirit working in us that can make the paradox of freedom and equality a reality—the impossible possible.

© Paul Dordal, 2017