11/04/2024
From our Presbytery:Political Power vs. the Power of Love
An Op-Ed by, PP Morataya,
Pastor of Primera Iglesia Presbiteriana Hispana and Co-Moderator of the Presbytery Of San Francisco
[Puede encontrar este mensaje en español a continuación]
The church cannot remain silent in these moments of political campaigning. If it is true that all human beings are created in the image and likeness of God, we cannot tolerate the insult in such a vulgar way to the millions of people who not only live, but in general contribute in many ways to the economy and in many other ways throughout this country. Is it possible that the arrogance of some politicians, including one of the presidential candidates, does not allow him to realize the existence of that reality? Is it possible that they cannot understand that economic globalization, by impoverishing the oppressed communities of many countries of the world, forces them to seek survival in other nations such as the USA? Immigrant communities in general, as well as Christians who follow the gospel of Jesus, cannot tolerate being denigrated in order for a candidate to gain a position of power and control. Moreover, those immigrants who for various reasons have already assimilated into the system of the dominant culture, need to firmly reject the disrespectful and sinful way in which people of color are treated in general.
The Republican presidential candidate has said publicly that because of his political opponents the country is infested with criminals, rapists, drug dealers and even people who eat pets: that the immigrants who continue to arrive in the country come from mental hospitals, prisons and terrorist organizations. Consequently, one of his first actions upon winning the presidency will be to start carrying out mass deportations. This type of discourse, accepted by many, obviously causes anxiety, uncertainty and even fear. Even those who reside in this country with some kind of “legal” documentation that allows them to live and work here, fear that they will be the object of the malevolent intentions of this person disguised as a “Christian” if he wins the presidency for a second term. For those of us who live and interact in the midst of poor communities and with a high immigrant presence, we not only perceive anxiety, but we also feel it. Those of us who serve congregations of color are finding it increasingly difficult to give answers that provide any kind of comfort for those who cannot respond with their vote at the polls or are simply marginalized.
The church of Christ cannot view any human being as inferior or undeserving of earthly and spiritual blessings. But “Christian nationalism,” used as a workhorse in this political campaign, clearly excludes those who have different ways of thinking and acting. Those with a different color, ethnicity and questionable immigration status do not qualify, they don’t belong. It seems that the ghosts of the N**i movement of the past and the idea of creating a “pure” religion are present again. The Brazilian theologian Leonardo Boff rightly said that “Every type of society or culture tends to produce a religious representation that conforms to it” (Holy Trinity, Perfect Community, Boff xi). Let us be wary of bringing to the top position of power a person who with an inhumane discourse based on a false Christianity has been able to convince and poison the conscience of millions of people.
It is clear that, for communities marginalized by the economic, political and religious system, it makes no difference who wins the presidency. Their situation will remain the same. There are even citizens “whose ethnic, racial or religious background, highlight their cultural differences and limit their rights and privileges to citizenship.” (Nilda Flores G. Citizens but no Americans) To survive they will have to continue working double or triple, although with a lot of pride and dignity. Taxes from communities without official inspection will continue to be withheld to strengthen the social security system that benefits many, except those who make up these communities. But those of us who have a status of “legal privilege” and are part of the Christian church, regardless of our partisan political preferences, must take a stand against inhumane rhetorics and provide some relief by voting for those who cannot, offering physical and emotional protection, and sharing what we have. “The church is the church only when it exists for others,” meaning its primary purpose is to serve and be present for those outside of its community, not just focus on its own internal affairs; he emphasized the church’s responsibility to actively engage with the world and act as a beacon of Christ’s love for others. (Dietrich Bonhoeffer)
Matthew 25 has to do specifically with giving, with sharing. For Jesus, the criterion for being part of the Kingdom of God is what you do with your faith, not that you know so much about it. What determines who will enter or be left out of the kingdom is made clear by Jesus’ words, “Truly I tell you, whatever you did.” The reality of our Presbytery of San Francisco indicates that we are a diverse organization. We cannot ignore the physical existence of many people who are the object of the diabolical speeches of an arrogant and narcissistic candidate who seeks power to satisfy his own ego and that of his followers. It is clear that we cannot and should not change the conscience of our brothers and sisters in Christ so that they vote one way or another. Jesus himself did not suggest that the members of his kingdom take the place of the world’s political systems. But He did teach that his kingdom should be a model for the systems of government in this world. “You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. 26 Not so with you. Instead, whoever wants to become great among you must be your servant, 27 and whoever wants to be first must be your slave— 28 just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” (Matthew 20:25-28)
In the Gospel for this Sunday, November 3 (Mark 12:28-34), Jesus warns that there is no greater commandment than to love God and neighbor. It must be remembered that Jesus is on his way to Jerusalem, the city of power and political, economic and religious control. Jesus is approaching the city to die for his people as an act of forgiveness, liberation and salvation. In contrast, the political candidates of our time seek to reach the White House, the center of power and control, but to serve and live for themselves and their closest followers. It is clear that, in Jesus’ philosophy of the kingdom, the power of love reflected in practical service to others is the weapon that overcomes the fear and oppression perpetuated by the sinful systems of this world. It seems that as a Presbyterian community it is up to us to choose between overlapping the anti-human policies of exclusivity and the Christian commandment of love of God and neighbor that produces true active inclusiveness.
The hope of contributing to the construction of a better world and presbytery as a constant action and not just as a reaction, is still in our hands. One of the Hebrew ways in which they defined hope “implies the expectation of obtaining what is desired, since the word refers to a ‘cord’/rope, and comes from the Hebrew root kavah, which means to join, to gather, that is: to expect something joined with a cord.” God holds the other end of the rope. Mordecai had to remind Queen Esther that perhaps to save his people she had come to the kingdom. “ For if you remain silent at this time, relief and deliverance for the Jews will arise from another place, but you and your father’s family will perish. And who knows but that you have come to your royal position for such a time as this?!” (4:14) If we begin by following the strategic model of Jesus’ ministry, we can begin to see changes step by step. As we can see in the Gospels, Jesus decided to develop his ministry outside the established temple system. Luke 4:18-19 seems to have its fulfillment only among those who needed deliverance, food, healing, and instruction. They were on the margins of the political, economic and religious system. Perhaps we should think and ask ourselves what the purpose of our resources is, facilities, intellectual capacities, theological training, etc. If one day we want for the judge to tell us to “enter the kingdom prepared for you,” remember that the criterion will still be ” Truly I tell you, whatever you did.” May God have mercy on us!
