Could it be that in the West the presence of the demonic is muted not because demons have ceased to exist or never were, but for the precise reason that no one fights against nothing? Perhaps, as long as lukewarm faith exists, perhaps the demonic need not be troubled nor trouble themselves. While the purpose of the Christian life is not to irritate demons and incur their wrath through spiritual attacks, a quasi Christianity that is washed out and bears little resemblance to what is epitomized in the Acts of the Apostles and the Epistles and demonstrated in the account of Jesus in the Gospels is also bankrupt in holiness and power. It is probably that the lack of knowledge and experience of the presence of the demonic in modern times – through to our current times – has made it easy to turn Christianity into a primarily cerebral, morality-infusing code for civilizing humanity, rather than the life-transforming, Satan-crushing, God-Glorifying powerful religion or lifestyle that was intended… We seem to have exegeted (almost exorcised) the power out of the Logos and propped it up with philosophy.
I’ve been thinking about this passage from Esther E. Acolatse’s fascinating book in the aftermath of this weekend’s massacres in El Paso and Dayton. I understand how it is that people who are not Christian can ignore the spiritually malevolent forces wreaking havoc in our violent society. But what about the Christians? Those who are more liberal in their disposition are clear about the profound problem of gun violence but their strategies rarely seem able to even acknowledge the existence of, as Acolatse says, the demonic. On the other side are the conservatives who, while often acknowledging what Paul calls the spiritual forces of evil in Ephesians 6:12, are ideologically unwilling to apply this belief to the terrors of gun violence.
Readers of this blog won’t be surprised to hear me next say that this strange relationship to what Jesus assumed to be a normal part of the Christian life – that is, engaging with Jesus in the battle against immaterial evil – seems to me a characteristic of white Christianity. There are plenty of churches where this bifurcation has been avoided. It is to these Black and immigrant churches that the rest of us would do well to turn and humbly learn from if we are ever to do more than mourn the impact of an evil we have thus far been barely able to name.
8 The word came to Jeremiah from the Lord after King Zedekiah had made a covenant with all the people in Jerusalem to proclaim freedom for the slaves. 9 Everyone was to free their Hebrew slaves, both male and female; no one was to hold a fellow Hebrew in bondage. 10 So all the officials and people who entered into this covenant agreed that they would free their male and female slaves and no longer hold them in bondage. They agreed, and set them free. 11 But afterward they changed their minds and took back the slaves they had freed and enslaved them again. 12 Then the word of the Lord came to Jeremiah: 13 “This is what the Lord, the God of Israel, says: I made a covenant with your ancestors when I brought them out of Egypt, out of the land of slavery. I said, 14 ‘Every seventh year each of you must free any fellow Hebrews who have sold themselves to you. After they have served you six years, you must let them go free.’ Your ancestors, however, did not listen to me or pay attention to me. 15 Recently you repented and did what is right in my sight: Each of you proclaimed freedom to your own people. You even made a covenant before me in the house that bears my Name. 16 But now you have turned around and profaned my name; each of you has taken back the male and female slaves you had set free to go where they wished. You have forced them to become your slaves again. 17 “Therefore this is what the Lord says: You have not obeyed me; you have not proclaimed freedom to your own people. So I now proclaim ‘freedom’ for you, declares the Lord—‘freedom’ to fall by the sword, plague and famine. I will make you abhorrent to all the kingdoms of the earth. 18 Those who have violated my covenant and have not fulfilled the terms of the covenant they made before me, I will treat like the calf they cut in two and then walked between its pieces. 19 The leaders of Judah and Jerusalem, the court officials, the priests and all the people of the land who walked between the pieces of the calf, 20 I will deliver into the hands of their enemies who want to kill them. Their dead bodies will become food for the birds and the wild animals. 21 “I will deliver Zedekiah king of Judah and his officials into the hands of their enemies who want to kill them, to the army of the king of Babylon, which has withdrawn from you. 22 I am going to give the order, declares the Lord, and I will bring them back to this city. They will fight against it, take it and burn it down. And I will lay waste the towns of Judah so no one can live there.” (Jeremiah 34:8-22)
One of the challenges of commemorating Juneteenth is the tendency to view it safely through the soft-filter of history. If we received the typical American miseducation than we’ve been left with a hazy recollection of those Civil War years and the decade following when formerly enslaved African Americans began building homes, families, schools, and business only to have, in the words of Carol Anderson, white rage respond in the form of Jim Crow laws, domestic terrorism, and mobocracy. Juneteenth, a day to remember the delayed proclamation of freedom, resonates with those former days, but does it resonate today?
According to the Center for Law and Justice, the USA imprisons more people than any other country: we have 5% of the world’s population and 25% of its prisoners; we incarcerate 2.4 million people and POC represent 60% of those imprisoned; 1 in 8 black men in their 20’s are imprisoned; 13% are disenfranchised because of a record of incarceration; between 1997-2007 the number of women in prison increased by 832%. We spend almost 70 billion annually on prison, probation, parole, & detention. In 2015 the largest private prison corporation made 3.5 billion dollars. In 2017 the Immigration and Customs Enforcement agency reportedly locked up close to 40,000 people, including some children and youth who’ve been separated from their families for months at a time. Most immigrant detention centers are run by private corporations, some of the largest which have direct ties to the current presidential administration and have donated hundreds of thousands of dollars to its campaign.
Unjust, state-sanctioned captivity
which enriches shareholders and the politically connected is not a relic of our
past; it is a reality that continues today. It manifests in racially unjust
sentencing, in dehumanized migrants, in financial exploitation of the poor, and
– if we’re willing to be very honest – the comfortable middle-class lives that
many of us take for granted.
This sinful instinct to plunder someone’s body for my benefit is an ancient one. We see it in this passage from the prophet Jeremiah. God’s people had broken their covenant with God by refusing to free those who had sold themselves into slavery. Instead of setting them free as God had commanded, they kept them in captivity for their personal gain. And the response could not have been more direct: God condemned Israel’s leaders for breaking the covenant by enslaving their fellow Hebrews.
As we open our eyes to this nation – as we open our eyes to the wealth, middle-class stability, and global security built directly upon genocide and enslavement – as we open our eyes it is essential that we hear the voice of God with extreme clarity. God judges those who enslave. God condemns those who passively benefit from systems of exploitation and plunder. Or to say the same thing positively: God is on the side of the oppressed, the enslaved, the exploited, and the captives. God is a God of freedom, liberation, and salvation. And so today, as we do our best to position ourselves among the lineage of Juneteenth saints who commemorated a freedom that might be delayed but could never be denied, today the message for us is this: The liberating God sends us to confront every earthly captivity with divine freedom.
We are surrounded by situations of captivity. There remain enslavers around us for whom our fellow-image-bearers of God are nothing more than resources to exploit. So let the Word of God speak boldly today: The liberating God sends us to confront every earthly captivity with divine freedom. We see this mandate in our passage first through God’s intention, then through Israel’s failure, and finally through God’s intervention.
12 If any of your people—Hebrew men or women—sell themselves to you and serve you six years, in the seventh year you must let them go free. 13 And when you release them, do not send them away empty-handed. 14 Supply them liberally from your flock, your threshing floor and your winepress. Give to them as the Lord your God has blessed you. 15 Remember that you were slaves in Egypt and the Lord your God redeemed you. – Deuteronomy 15:12-15
God’s covenant allowed for a kind of indentured servitude that benefited those who’d become indebted beyond relief. On the 7th year, the sabbatical year, the land was to rest and slaves went free. But not only did they go free, there were given material resources to decrease the likelihood that they’d return to slavery.
There were two important reminders within this covenant: God rescued you and God alone is sovereign. The people’s identities were no longer determined by someone who claimed ownership over their lives. They were children of God. And only God could claim power or authority over their lives.
In this country, slave owners generally tried to keep those they enslaved from learning to read. Practically this kept them from forging emancipation papers or following news of slave rebellions. But they also feared what would happen if these women and men began reading Scripture and encountered the God of freedom.
They were right to be afraid. When enslaved people like Denmark Vesey learned to read, they began building coalitions to overthrow their enslavers. As Ibram X. Kendi writes in Staped from the Beginning, “Vesey likely spent time teaching, motivating, and encouraging fellow enslaved Blacks and challenging the racist ideas they had consumed, perhaps regularly reciting the biblical story of the Israelites’ deliverance from Egyptian bondage.”
Though his rebellion was betrayed, people like Vesey saw through the slave owners’ lies to the truth of God’s covenant. They were not slaves but image-bearers of God and those who claimed ownership over them were not their masters, but rebels defying the God of freedom.
Vesey and others knew God’s intention. If we are to be sent by the liberating God to confront captivity, we too must remember God’s intentions. The liberating God sends us to confront every earthly captivity with divine freedom.
Do you know God’s intentions for you? Who you really are? Who God is for you?
Both the marginalized and the privileged are confronted by this covenant. You are a child of God. No one but God is sovereign over your life.
Israel’s Failure (and ours)
Understanding God’s intention helps us to see the extent of Israel’s failure, and our own.
Jerusalem was besieged by Babylon. Soon the city would fall, it’s walls and temple razed and its people sent into exile.
But at this point there was a pause in the action. King Zedekiah had been desperate. He realized that his people had broken covenant by enslaving fellow Hebrew with no promise to release them. So he called the enslavers to temple for covenant and they agreed to set slaves free [34:10]. But then the siege stopped and the former slave owners, as though the ancient spirit of Pharaoh had possessed them, changed their minds [34:11]. They took their own people captive again.
To rightly understand the history of this country we must see the persistent theme of The one group of Christians enslaving another. Early one the debate was whether enslaved people could be baptized. The answer at first was obvious. No, for then they would have to be freed. But this was problematic since these were, after all, Christian slave owners. And so new possibilities were explored.
The Virginia House of Burgesses wrote in 1699 that, “The gross bestiality and rudeness of [Africans’] manners, the variety and strangeness of their languages, and weakness and shallowness of their minds, render it in a manner impossible to make any progress in their conversion.”
The well-known Cotton Mather, believing in rigid social hierarchy between slave and master, picked up a similar theme in his writings directed to enslaved Christians of African descent. “You are better fed and better clothed, and better managed by far, than you would be, if you were your own men.”
In order to justify enslaving fellow-Christians, white people developed a racial hierarchy based on an unchangeable racial construction. In so doing, white Christians gave more authority to the racial categories of their own making than the baptismal waters commanded by Christ.
And so the state of Virginia could legalize the racist and heretical claim that “the conferring of baptisme doth not ater the condition of the person as to his bondage.”
We’ve never repented of this history. Not really.
Bryan Stevenson, the founder of the Equal Justice Initiative, writes,
[We] are very confused when we start talking about race in this country because we think that things are “of the past” because we don’t understand what these things really are, that narrative of racial difference that was created during slavery that resulted in terrorism and lynching, that humiliated, belittled and burdened African Americans throughout most of the 20th century. The same narrative of racial difference that got Michael Brown killed, got Eric Garner killed and got Tamir Rice killed. That got these thousands of others — of African Americans — wrongly accused, convicted and condemned. It is the same narrative that has denied opportunities and fair treatment to millions of people of color, and it is the same narrative that supported and led to the executions in Charleston.
Each of us would strongly agree about the wickedness of slavery, lynching, and mass incarceration. But consider again the statistics from the beginning of sermon. Do they not betray our ongoing belief in the narrative of racial difference?
In an op-ed in last week’s LA Times Jonathan Katz wrote about our current immigration crisis :
Photos from a Border Patrol processing center in El Paso showed people herded so tightly into cells that they had to stand on toilets to breathe. Memos surfaced by journalist Ken Klippenstein revealed that Immigration and Customs Enforcement’s failure to provide medical care was responsible for suicides and other deaths of detainees. These followed another report that showed that thousands of detainees are being brutally held in isolation cells just for being transgender or mentally ill.
Also last week, the Trump administration cut funding for classes, recreation and legal aid at detention centers holding minors — which were likened to “summer camps” by a senior ICE official last year. And there was the revelation that months after being torn from their parents’ arms, 37 children were locked in vans for up to 39 hours in the parking lot of a detention center outside Port Isabel, Texas. In the last year, at least seven migrant children have died in federal custody.
The narrative of racial difference that allowed white enslavers to baptize the women and men in their possession remains at work today. Perhaps not in our intentions, but certainly in the outcomes we’ve all agreed are the reasonable collateral damage of our empire.
If God is a God of freedom than we must ask, Are we on the side of freedom?
Whose captivity are we benefiting from? Whose exploitation props up our privilege? Whose enslavement are we willing to tolerate for our comfort?
Whose bodies are we willing to sacrifice to the demon of incarceration? Whose families are suitable to be torn apart by border walls? Upon whose vulnerable ancestral lands will we condone drone warfare, debilitating sanctions, and the first devastating impacts of climate change?
If we are to be sent by the liberating God to confront captivity with freedom, we must confess our failure to reflect God’s intentions.
If the crucifixion of the son of God reveals anything it is that God intervenes in situations of captivity and enslavement.
God’s wrath was poured out on the people who claimed his name while re-enslaving their fellow-Hebrews. This intervention feels like condemnation to the oppressor and like liberation to the captives.
It is the oppressor’s instinct to separate spiritual salvation from physical freedom. But the God encountered by those women and men who celebrated the first Juneteenth pronouncement made no such false distinction. Spiritual freedom was physical salvation.
Jesus said of himself, “So if the Son sets you free, you will be free indeed.” [John 8:36] We have been conditioned to imagine a kind of spiritual freedom when we hear this promise. And that’s true, it’s just that spiritual includes everything. After all, when we see God’s passion for liberation in Jeremiah 34, we have to conclude that Jesus, the Son of God, carried that same passion.
He was born into captivity. His families knew generations of exile and occupation (. He grew up among the lynched bodies of his countrymen hung from crosses along highways. He watched generational land taxed into the hands of foreigners, religious leaders in the pocket of the Empire’s representatives, and political leaders beholden to those whose fortunes came from the plunder of war.
So what did the outcasts and the marginalized hear when Jesus pronounced freedom?
Did they satisfy themselves with heavenly promises of a one-day salvation? Did they imagine a God who cared nothing for their suffering as long as their souls had been saved? Were spiritual songs and well-delivered sermons an adequate response to state-sanctioned murder and theft? Within a situation of captivity in which they were made the laughing-stock of the empire, was it enough to know that God loved them… spiritually?
Or did they hear something else when Jesus spoke of freedom and salvation?
Could it be that when Jesus said, you will know the truth, and the truth will set you free, the Galilean peasants heard echoes of Jeremiah’s God? [John 8:32] The God who judged the enslaver; who refused to forget the Sabbath year of liberation and restoration, the God who pronounced Jubilee over captivity?
Might they have remembered their ancestors’ stories and songs of the God who spoke to Moses through a burning bush, who said to him:7 “I have indeed seen the misery of my people in Egypt. I have heard them crying out because of their slave drivers, and I am concerned about their suffering. 8 So I have come down to rescue them from the hand of the Egyptians and to bring them up out of that land into a good and spacious land, a land flowing with milk and honey. [Exodus 3:7-8]
Is it possible that when Jesus stood in the synagogue and proclaimed, The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor, those in the crowd who’d been made poor thought he was talking to them? And when he went on to claim that God, has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, those who’d been bound and bruised by the empire understood that their liberation was at hand? And when he concluded that he had come, to set the oppressed free,to proclaim the year of the Lord’s favor, the entire crowd woke up to that ancient vision of Jubilee, when no one was without land, home, or dignified work; where no one oppressed or exploited their neighbor? [Luke 4:18-19]
History records that after the Juneteenth pronouncement on that summer day in Galveston, TX in 1865, some of the enslavers tried to talk the women and men they’d exploited and abused into staying.
But when a captive people who’ve encountered the liberating God hear freedom pronounced, there is no confusion about what to do next. When a people who’ve been made captive understand their true identity as the children of God, understand that God alone is sovereign and no so-called slave master can claim actual power over your life, there is no confusion about what to do next. You get free! You live free!
Because God intervenes in situations of enslavement, we can confront every earthly captivity with divine freedom.
The liberating God sends us to confront every earthly captivity with divine freedom. We live between Christ’s resurrection and his return. We live between the Emancipation Proclamation and Juneteenth Celebration. Victory has been won. Slavery and captivity have been abolished. And yet the spiritual forces of enslavement and captivity still plot their insurgencies, still coerce sinful exploitation and plunder.
It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery. [Galatians 5:1] And yes Christ has set our souls free from the spiritual captivity to sin, but let us never reduce the liberating work of our Savior to the interior status of our souls. After all, he is the one who touched the lepers’ wounds, and rubbed healing mud on a blind man’s eyes, and offered fish and loaves to feed multitudes of hungry people. He’s the Savior who drew near to the outcasts, spoke words of life to the peasants who’d been driven from their land, and allowed his body to be rolled over by the bloody wheels of the empire… for us and our salvation.
It is for freedom that we have been set free. In a world that hasn’t heard of its emancipation, we are called to be a Juneteenth people. Among a people who assume their captivity to be final, we have been sent to proclaim freedom. To the enslavers, exploiters, kidnappers, and thieves, we are sent to brazenly and bravely announce the judgment of the God who sides with refugees and migrants, children who’ve been separated from their parents, and parents whose children have been snatched by state-sanctioned and politically-orchestrated violence.
The liberating God is looking for a generation of free people to proclaim freedom over every place of captivity. Will you go? Will you resist the tendency to so spiritualize your freedom that you pose no threat to enslavers and captains of empire? Will you proclaim the singular Lordship of Jesus Christ in response to every idol and ideology? Will you remember the chains that held you back- back from the God who created you, back from the flourishing future for which you were created? Will you remember, as the Scripture says, that you were slaves in Egypt and that the Lord your God brought you out of there with a mighty hand and an outstretched arm?
The liberating God is proclaiming freedom over the desperate migrant and the landless refugee. Will we join him? The liberating God is proclaiming freedom over every child whose future is assumed to be written by underfunded schools and intentionally segregated neighborhoods. Will we join him? The liberating God is proclaiming freedom over the sisters and brothers whose ancestors built this nation’s wealth with their blood and bodies. We will join him? The liberating God is proclaiming freedom over every single place of captivity, over every single dehumanized image-bearer of the holy God. Today this God sings songs of salvation, freedom, and deliverance over this captive world. Will you join him?
I wrote the following for our church newsletter in anticipation of our Juneteenth Worship Service this coming Sunday. I offer it here for those who aren’t familiar with this important tradition with the hope that others will see the many theological implications of this commemoration of freedom.
On June 19th, 1865, the Union commander of the Department of Texas arrived in Galveston, Texas and went to a prominent home at the center of the city. The Emancipation Proclamation had been issued more than two years earlier, but slaveholders in Texas had kept the news from the women, men, and children they enslaved. From the balcony the commander read out General Orders Number Three.
The people of Texas are informed that, in accordance with a proclamation from the Executive of the United States, “all slaves are tree.” This involves an absolute equality of personal rights and rights of property between former masters and slaves, and the connection heretofore existing between them becomes that between employer and hired labor.
Having been declared legally free years earlier, Texas’ African Americans now learned of their freedom. June 19th immediately became a day to commemorate freedom, and in the ensuing years Juneteenth became an essential holiday for a people whose freedom within a racist nation could never be taken for granted.
In a chapter about Juneteenth, historian Elizabeth Hayes Turner writes about the importance of Juneteenth to formerly enslaved people’s memory.
The powerfully subversive collective memory that former slaves and their descendants preserved found its way into public space almost every year, a reminder to the nation that African Americans, while sharing a common history with white southerners, did not bow to the icons of Confederate bellicosity or deny that freedom was immensely preferable to bondage.
The free women and men who left behind enslavers and captivity made their way in a nation that rarely recognized their freedom. They were met instead with a narrative that sanitized those who had kidnapped, exploited, and tortured them. They were told that their lives were better during slavery. They walked beneath hastily erected monuments to heroes of the Confederacy.
Within this white supremacist culture, Black people’s decision to publicly commemorate Juneteenth with parades, speeches, and special church services was a conscious act of resistance, a choice to develop a “powerfully subversive collective memory.” This memory would cut through racist retellings of history. It would tell the truth about African American dignity and freedom. It would put the dominant culture of white supremacy on notice- though it had grown powerful through theft and exploitation, it’s deceptive rationale had been exposed.
Celebrating Juneteenth was not only a bold declaration of freedom for the captives, its existence was a word of righteous judgment against white supremacy and all those who buttressed it’s malicious narrative and benefited from its deadly plunder.
President Trump’s enemies continue to try everything to destroy him, his family, and the presidency. In the history of our country, no president has been attacked as he has. I believe the only hope for him, and this nation, is God.
This is a critical time for America. We’re on the edge of a precipice. Time is short. We need to pray for God to intervene. We need to ask God to protect, strengthen, encourage, and guide the President.
Graham has been an enthusiastic supporter of this president, overlooking the countless expressions of his character and policy decisions that have made many other Christians voice their strong opposition. His call to prayer is couched as a battle against evil in which the president is God’s chosen man to bring about the nation’s salvation.
Interestingly, Graham chose 1 Timothy 2:1-2 as the Biblical backdrop for the call to prayer:
I urge, then, first of all, that petitions, prayers, intercession and thanksgiving be made for all people— 2 for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness.
He seems to assume that the more the president succeeds with his agenda, the more people will be able to live peaceful and quiet lives. To which I’m compelled to ask, Which people?
This presidential administration ignores climate change and its impact on the most vulnerable, criminalizes and mistreats migrants and refugees, and prosecutes Good Samaritans who aid undocumented immigrants. It’s not hard to imagine the sorts of people who are willfully excluded from the vision of a peaceful and quiet America by Graham and his ilk.
People I love and respect have been and are associated with the organizations Graham leads. I once worked with a church to raise a bunch of money for Samaritan’s Purse for their relief work in southern Sudan. It’s been particularly rough seeing this Christian leader associate himself so closely with this president.
I don’t think it’s a stretch to say that praying that this president would be strengthened is a prayer against the well-being and flourishing of vulnerable and marginalized people. It is a prayer against shalom. With that in mind, I offer the following as an alternative to Graham’s Special Day of Prayer.
Maker of heaven and earth, the sea, and everything in them— who remains faithful forever. You uphold the cause of the oppressed and give food to the hungry. You set prisoners free and give sight to the blind. You lift up those who are bowed down and love the righteous. You watch over the foreigner and sustain the fatherless and the widow, but frustrate the ways of the wicked. (Ps. 146:6-9)
Forgive us Lord for turning away from the suffering inflicted by this president, his enablers, and his representatives. We have quickly grown callous and turned to cheap distractions to quiet our consciences. We have refused to see the humanity in the stranger and the immigrant. We have found our identity not in the shared Eucharistic blood and baptismal waters but in the idols of race and power. Forgive us.
Woe to those who make unjust laws, to those who issue oppressive decrees, to deprive the poor of their rights and withhold justice from the oppressed of my people, making widows their prey and robbing the fatherless. (Is. 10:1-2)
Hold back, Lord, the wicked intentions of this president and his administration. Frustrate the agendas and policies that will increase inequity, perpetuate injustice, and further the demonic goals of racial supremacy.
Break the arm of the wicked man; call the evildoer to account for his wickedness that would not otherwise be found out. (Ps. 10:15)
Draw near to those who have been made to suffer the pride and violence of this nation and its leaders. Comfort the afflicted and cover the oppressed. Inspire your people to costly and sacrificial solidarity. Align our bodies with those who are even now being dehumanized for destruction.
All this we pray in the name of Jesus, who proclaimed good news to the poor, freedom for the prisoners, and recovery of sight for the blind; who set the oppressed free and proclaimed jubilee for all. (Lk. 18-19)
The concept of leading up within organizations is common. Leading up, when done well, benefits the entire congregation, as the insights and innovations of youth are brought into conversation with the foresight and wisdom of older generations of godly leadership. This dynamic is important when it comes to racial reconciliation and justice, particularly among majority-white churches. Given the inertia of racial privilege and the insulating impact of racial segregation, these churches benefit from the idealistic voices of younger leaders. If these women and men can leverage their influence up the leadership ranks with wisdom and humility, the entire church stands to grow in racial reconciliation and justice.