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A Brazilian Methodist reflects on Christian Education at the Service of Mission “The goal of the Christian Education Program of the Methodist Church in Brazil is to strengthen both its Christian and its Wesleyan identities as it ministers to some of the poorest people in South America... Continue

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BIBLE STUDY:
Kingdom of God:
Faith & Commitment

Based on the text of
Matthew 22:15-22

• Moralist: Separation between spiritual and “worldly” things
  
• Legalistic: Christians ought to obey the government authorities and pay taxes.

The text tells us that the Pharisees set a trap or test for Jesus.
From Jesus' enemies point of view, there were only two answers: YES or NO.
And whichever answer Jesus gave, he would be condemned. But Jesus was more clever than they expected. For Jesus, the option was not between the Roman Empire and Hebrew Law. When he responded to the Pharisees’ question by saying GIVE UNTO Caesar WHAT IS CAESAR'S AND TO GOD WHAT IS GOD'S, he was clear that his option was between God and Caesar . . . or between the Kingdom of God and power of the Roman Empire.

By responding in this way, Jesus made it very clear to his enemies that he was not going to have anything to do with the Roman Empire—neither in the legalistic nor moralistic terms of the Pharisees.

Actually, the Pharisees should not have been surprised by Jesus' actions. He had already confronted them regarding the question of the Law and the Sabbath.

We know that the Pharisees were looking for a pretext to incriminate Jesus in front of the Roman authorities. But why did Jesus ask them about the money/coins?

We know that the supremacy of the Roman Empire depended primarily on economic and military power. We also know that this power depended on the economic exploitation of the colonies and provinces of the Roman Empire. The military structures and Roman policies also depended on the taxes people had to pay to Caesar.

People were not able to speak out against the system of taxes and tribute to Caesar because they were under great social control. It would have been an act of suicide . . . and the Pharisees knew this.

It is important to realize that economic and military power was not sufficient to maintain the domination. The Roman Empire also used cultural and ideological control as one of its strongest weapons to defend its power.

All of this was done by promoting the worship of the emperor. For the local elites, worship of the emperor or other Roman gods was a way of expressing their fidelity to the Empire. For example, one of the most adored Roman goddesses was Roma, the goddess symbolized en the book of Revelation by a beast and a prostitute.

• By asking the Pharisees for a denari, Jesus turned the trap around. Mosaic Law prohibited the possession of any type of image (you were considered idolatrous if you possessed an image.) When the Pharisees took the money out of their bags, they were caught carrying idolatrous images because the image of Caesar was on the money and Caesar was considered the most powerful god. Here, the hypocrisy of the Pharisees was exposed.
• But there is still more to learn from Jesus' attitude. The combination of political/militaristic and cultural/ideological power made the Roman Empire the most powerful empire ever known at that time. More than economic and military domination, this Empire was also attempting to dominate the very hearts , minds and souls of the people. In theological terms, this is called demonic power.
• When Jesus said GIVE TO CAESAR WHAT IS CAESAR'S he seemed to be saying: ROME CAN KEEP ITS DEMONIC POWER AND DEMONIC NATURE. THESE DEMONS BELONG TO ROME.
• Instead of falling into the trap of the Pharisees and answering YES or NO, Jesus offered an alternative: GIVE TO GOD WHAT IS GOD'S. In other words, he was saying CHOOSE THE KINGDOM OF GOD—something that was always the focus of his ministry.
• By establishing the difference between the power of Caesar and the power of God, Jesus was saying that the Kingdom of God is NOT brought about through armed forces, intellectual persuasion, ideological and cultural domination, political pressure . . . and even less . . . economic power. These are the things that were the pillars of the Empire; and they were incompatible with the Kingdom of God that is characterized by justice, love, solidarity and compassion.

Although we recognize that there are many differences between ancient Roman times and our lives today, we can say that we are living in a time very similar to the context of Jesus' time.

• Our lives are not only under the domination of an Empire whose power is greater that any other in history, but also underneath an economic and cultural system characterized by extreme individualism, savage competition and the unceasing search for material satisfaction. And all of this happens by the exclusion of the majority for the benefit of the privileged minority. More than this, it is an idolatrous system that demands the submission of all to the power of the magic forces of the God of the Market. The human being is not valued for his/her humanity, he/she is valued for only the material worth he/she has or what he/she can obtain.

This is the context we are living in. And the attitude of Jesus raises many questions for us:

• Are we prepared to say like Jesus did, GIVE TO CAESAR WHAT IS CAESAR'S AND TO GOD WHAT IS GOD'S?
• Are we prepared, as young Christians, to resist and reject the dominant system's values so that we can live out the values of the Kingdom of God?
• Instead of living out individualism, will we make choices that will enable us to build and live in community with one another?
• Instead of savage competition, will we be prepared to proclaim and live in solidarity with one another (and not only those who look like, speak like and live like we do)?
• Instead of the endless search for material wealth, will we decide to affirm that human dignity is the fruit of the Grace of God and not things that we are able to obtain?
• Instead of exclusion, will we make choices that will enable us to build an inclusive society? One where all persons can live- and live in dignity?
• Instead of idolatry of the market and the sovereignty of the powerful, are we prepared to proclaim the supremacy of God and God's Kingdom among us?

If we take our faith seriously, we have to be prepared to live as if we were in a diaspora. We live in this world that is every day more and more hostile to the values of the Kingdom of God.

We have to be prepared to feel more uncomfortable. We should feel like a minority in this world that is dominated by the values of Empire. We should be a minority that is important . . . and relevant.

In theological terms, we are called to be holy, to be set apart to carry out the mission of God. We are called to be a critical minority and the gatekeepers of hope.

This bible study was created as a reflection for the young leaders who are responsible for the Methodist youth network, national youth organizations and regional initiatives in Latin America and the Caribbean . . . over 20 young people who are challenged to live out their lives accountable to the young people in their churches, communities and nations.

• How do you see empire at work in the world today? Where? Who? Who is affected?
• Where do you see empire challenged in the world today? Where? Who? Who is affected?
• Do the questions asked of the leaders in Latin America and the Caribbean relate to any aspects of your life? Which ones? Why?
• What does it mean to live out a Christianity that is important and relevant in your town? Your school? Your community? Your city? Your nation?
• How must you live in this context? What is the faithful response?