Plutocracy's Real Risk

Pundits and partisans studiously avoid discussing the real risk that having a plutocrat as President brings. The political establishment seems unnerved by the election of a non-career politician to lead the United States. Is this a fundamental shift in governance? Career politicians have for decades, maybe centuries, sold access and influence to raise campaign funds. Whether the wealthy (e.g. George Washington) hold office, or they manipulate the political process as did the so-called robber barons of the 19th century, plutocracy is not a novelty. But there are intensified risks, particularly for a well-managed and flourishing economy.

Digressing a bit on politics, the impetus to govern has its roots in God's mandate to Adam before the fall, to rule over the animals, fish, birds, etc. (Genesis 1:26 & 28), and to tend the garden (Genesis 2:15). This mandate extends to making things right in the affairs of humankind implicitly in Genesis 1:28. When Adam and Eve were fruitful, filled the earth, and subdued it, this implied some form of group cooperation. The response to this universal command manifests itself in almost uncountable ways, as people care for animals, tend gardens, and try to rescue people and right wrongs. Zookeepers and veterinarians, gardeners and farmers, first responders, missionaries, and those who operate soup kitchens manifest this divine charge. This drive seems universal even among unbelievers, who take up the same practices, without a spiritual connection to God. It was written into our human psyche at the very beginning. Political leadership does well to keep this priority in perspective.

Paul described the proper role of government in Romans 13:1-7, referring to the Roman Empire.  Government bears the sword to enforce the universal mandate that individuals do what is right and abstain from what is wrong. Not surprisingly, attempts by government to reach beyond its divine mandate lead to disaster for both the ruler and the ruled. Governmental overreach will ultimately consummate in the kingdom of the antichrist at the end times (Revelation 13), but human history has already given us many examples, which I am sure immediately leap into the reader's mind.

We can be strongly tempted, when obeying God and carrying out His mandate, to play His role and perhaps receive the credit due only to Him. Playing God tempts both believers and unbelievers, and relates closely to the risks associated with wealth in our individual lives. Although the wealthy have devoted a significant part of their lives to finding ways to acquire riches, God commands them to join His earthly enterprise. The Bible warns

•      even when a man has abundance, life does not consist of possessions (Luke 12:15);

•      the riches and cares of life will choke the seed of the word of God (Luke 8:14);

•      the wealthy will be tempted to trust in riches instead of God (Deuteronomy 8:11-18); and

•      seeking wealth will open the door to temptation (1 Timothy 6:9-10).

Instead, Jesus encourages us to use earthly wealth to purchase eternal approval and heavenly dwellings. (Luke 16:1-9)

Aristotle wrote that the ideal ruler would be a philosopher-king a few centuries after Solomon had demonstrated both the merits and limitations of a wise king. Aristotle missed the spiritual dimension. Solomon's success and failure provides an excellent example of the risks associated with wealth. He started off well (2 Chronicles 6-7), but forty years of worldly success and the recognition that came thereby, and the multiplicity of his wives, turned his heart towards idolatry. (1 Kings 11:1-13) The kingdom flourished in his reign, but divided and nearly erupted in civil war shortly after his death, along the lines of his spiritual waywardness. (1 Kings 11:11 ff) Unfortunately the people of Israel suffered for Solomon's idolatry and disobedience, but that is the nature of governance.

God challenges us to overcome the risks associated with wealth to serve Him. Not that there is virtue in poverty, because wealth can be greatly used for God's kingdom purposes, but many temptations of the rich do not tempt the poor; they have no choice but to rely on God. Blessed are we if, at any level of worldly provision, we rely as much on God. While economic success may tempt political leaders to play God or the people to worship mammon, we individually risk succumbing to this temptation daily. Plutocratic national leadership – a rich President – cannot mitigate this risk.

The Trauma of Advent

The pain that accompanied Jesus' birth is a perfect type for the heralds of the arrival of God's kingdom. In the Christmas season we pass quickly over the stigmatization that Mary experienced as an unwed mother (Matthew 1:19-25); the slaughter of the innocents (Matt. 2:16-18); the nomadic life of Joseph and Mary as they left home, not to return for some number of years, their first stop as homeless people borrowing a barn for Mary to give birth (Matt 2:13-15, Luke 2:1-7); and Simeon's  warning to Mary of more pain to come. (Luke 2:34-35)

There are three dimensions of resistance to the coming of God's kingdom: the world, the flesh, and the devil. Each is overcome through striving and pain.

If the world made Joseph and Mary homeless, it is that we learn through struggle that God is our source and He will provide. No doubt the gifts of the Magi (Matt 2:11) helped fund the young couple through their sojourn in Egypt. Nothing is recorded of the daily providences that must have been their experience, as for many of the modern-day homeless. Provision in God's kingdom is of divine origin, but it does make us uncomfortable, if not painful, to be destitute and completely dependent on God, even though that is our true condition in the spiritual realm. Jesus later reflected on His divine homelessness. (Matt 8:20)

In our natural state, the comforts of food, shelter, family, society, go beyond mere provision. Simeon's prophecy to Mary of the emotional pain she would later endure goes beyond the stigma she had already experienced as an unwed mother. In that day, the penalty for sex outside of marriage could have been stoning, and certainly was social ostracism, unlike the present day. Mary's pregnancy outside of wedlock would have been considered irrefutable evidence, since even Joseph needed an angel to convince him of the virgin birth. The Bible only hints at Mary's pain when she stood beneath the cross watching her firstborn Son die. (John 19:25-27) Crucifixion was deliberately the most painful, drawn-out death by torture that the Roman Empire could devise, and even Jesus dreaded it. (Luke 22:42-44) But He also knew that it was the only way to redeem us from our sin. Paul later reflected on the state of fully reckoning the value of the knowledge of Christ to be the loss of all earthly things (Philippians 3:8-11).

The devil's opposition to the advent of Christ into the world (Matt 2:16-18) was foreshadowed by his effort to prevent Moses from rising to lead Israel out of Egypt. (Exodus 1:16, 22) The final arrival of Christ's kingdom on earth will come at great cost, in terms of the slaughter of believers, (Revelation 6:9) This apocalyptic bloodbath will evidently be greater than that recorded in church history from the time of Christ to the accession of Constantine to be Emperor. Not that persecution of Christians ended in the third century; the voice of martyrs continues to this day, perhaps in greater numbers than ever, as the devil attempts to suppress the fulfillment of the Great Commission.

Most of us do not experience pain of this magnitude in our daily lives, yet God deals with all His children fairly. There are a couple of common principles exhibited. Firstly, perhaps less important, is that the government is not God and cannot take God's place, and is vulnerable to being an instrument of the devil. Having godly men and women in government can perhaps deter the latter risk, but the government can never provide the daily, individual attention that we all need. But the second, more important principle is that God deals with us as sons, and therefore we must be taught to take on His nature. (Hebrews 12:1-13) The advent of God's kingdom into our individual lives is going to bring pain.

At Christmas, we often celebrate peace on earth, good will to men (Luke 2:14). Henry Wadsworth Longfellow reflected on this tension in his 1863 poem about the bells of Christmas Day. In the seventh stanza he records God's response to his despair over the consequences of man's rejection of God's advent and provision. In the midst the of the civil war in the no-longer-United States, he wrote that the bells pealed "God is not dead nor doth He sleep. The wrong shall fail, the right prevail." The coming of Christ into the world is God's answer, painful though it may be.

I am indebted to my dear friend, Bill S., whose discussion questions suggested the theme of this blog.