Politics and the Pulpit, Twenty-First Sunday After Pentecost, October 13, 2013, Jeremiah 29.1, 4-7

            "Most political sermons," observed C. S. Lewis, "teach the congregation nothing except what newspapers are taken at the Rectory."

            Lewis was right, of course: For instance, no one really needs to know what I think about the current shutdown of the federal government. Lewis was wise enough, however, to note in the same paragraph that faith must speak to politics. "The closest I can get to a settlement of the frontier problem between them," Lewis decides, "is this: - that Theology teaches us what ends are desirable and what means are lawful, while Politics teaches us what means are effective."

            Jeremiah the prophet presents a case in point as he engages in a debate conducted by a series of letters-to-the-editor. (v.1, 24, 29, 31) He speaks a word from God but sends it in the official dispatch case. (v.3) He addresses theologically an issue that is controversial politically: the return of Israel from exile. He claims the spiritual pole-position in a demolition derby over how quickly God will act on Israel's behalf. (Chapters 27-28).

            Perhaps, without revealing whether we subscribe to the New York Times or the Wall Street Journal, we can use Jeremiah's message to gain insight into the delicate but necessary matter of living for the Kingdom of Heaven as citizens of planet earth. The prophet hammers away at two terms in this passage: "exile" and "welfare." The former occurs three times (v.1, 4,7), the latter twice (v.7).

            "Welfare" translates the Hebrew word shalom and means "peace" in a far fuller sense than the mere absence of armed conflict. Jeremiah urges Israel to contribute positively to this alien society by raising crops and raising kids. He subtexts a backhanded prohibition of revolt. (v.21-22) He hoses down the wildfire predictions of a swift apocalypse and instead urges lifelong stewardship of the resources at hand. (v.10)

            But he balances calls for shalom with reminders of exile. He never addresses his readers as citizens of Babylon but always as ex-patriots from Israel. He urges them to make homes, but not to feel at home. He encourages them to play by the rules while reminding them of their true Ruler.

            Welfare and exile: the two compass points by which the believer navigates this in-between life. Christians may honorably differ as to what course makes for present peace, but we can never let our reading of Revelation excuse us from serving our society. Again, Christians come from all nationalities but as universal exiles we can never declare that one country possesses Most Favored Nation status. Patriotism might call for revolution and jingoism might tempt to triumphalism, but the Word of God insists that we hold only temporary work visas.

            It is worth noting that Peter and Paul, the two New Testament writers who voice the clearest call to Christian citizenship (Romans 13.1-7, 1 Peter 2.13-17), endured execution when they drew the line between conformed behavior and compromised belief, and that Jeremiah himself ultimately chose exile with Israel over honor in Babylon. (Jer 40.1-6) Welfare and exile: The Christian exists to bless temporarily while never investing permanently.

I Pledge Allegiance,

Doug