INTRODUCTION

There is no doubt that Jesus Christ of Nazareth is still the most popular figure in history with a following of over 3 billion people known as Christians (Catholics alone are 1.2 billion), spread in all countries of the world. This makes Christianity the largest organization in the world by numbers. No wonder that Christians dominate public discourse, influence national and global policies, and in some countries there are even parties called ‘Christian Democratic Party.’ What is surprising about Jesus, given his global influence, is the little mention of him as a leading political philosopher by scholars of political philosophy. Some scholars from developing countries have tried to develop a theology of liberation that has some heavy dosage of political discourse, while others have developed a political theology. Still many shy away from using political philosophy with regard to the doctrines of Jesus of Nazareth.

At a time when politics is facing all kinds of challenges ranging from a deficit of democracy and failed states coupled with global terrorism, it is important to look closely at Jesus from the perspective of political philosophy. What norms did Jesus teach to his followers that would qualify to be a solid political philosophy? What worldview did he espouse that would place him not only among famous political thinkers, but also set him above all of them? This article will attempt a political philosophical inquiry into the life and thought of Jesus of Nazareth, and demonstrate that the large following he commands and the charismatic appeal he enjoys is solidly grounded in his coherent, unique and perennial social and political philosophy. Those looking for sound political thought, instead of getting lost in the maze of futile human ideologies such as those espoused by various fundamentalist groups - nationalism, tribalism, neo-liberalism, capitalism and communism - might have a better alternative.

ELEMENTS OF POLITICAL PHILOSOPHY

Before going into the inquiry on the political philosophy of Jesus, it is important to first outline the major elements of political philosophy. Political philosophy classically understood deals with fundamental norms that guide the way a society is governed. Questions that are answered in political philosophy include: authority, political legitimacy, political power and obligation, sovereignty, types of constitution, justice and law, nature of the state, and citizenship. These are the issues that great political thinkers such as Plato in Republic, Aristotle in Politics, Machiavelli in The Prince, Thomas Hobbes in Leviathan, John Locke in Two Treatises on Government, Karl Marx in Communist Manifesto, and John Rawls in Theory of Justice, try to address.

The issue of how to organize society for the common good is not an easy one. This is because society or the state is made of different people with diverse interests that are never easy to harmonize. Therefore different thinkers try to come up with a theory of how to attain happiness for the majority of people while at the same time respecting the rights of minorities. All major political thinkers have to base their philosophy on some understanding of human nature and the goals of society. Some thinkers have an optimistic view of human nature and believe that good-willed people who are generally peaceful will come together and form a government and even agree on rules that will govern them. Such include John Locke, John Stuart Mill, Rosseau and John Rawls. Others who are less optimistic about human nature argue that since human beings are conflict-prone, acquisitive, selfish and individualistic, they need an absolute tyrant who will force people to live in peace and work for the common good. Such school of thought includes: Machiavelli and Thomas Hobbes. For Karl Marx history is a theatre of class struggle and there will only be peace and prosperity when the proletariats are fully in charge of all the means of production in a classless society.

How does Jesus deal with this issue of a good life in society? How does he address the issues of power, authority, justice, sovereignty, citizenship, and law? Put simply: did Jesus offer an alternative paradigm for organizing society? What norms did he suggest that would make a good life possible?

A POLITICAL PHILOSOPHER IS BORN

On Christmas Day, followers of Jesus Christ sing joyful songs among which some mention “Born is the King of Israel” or “New Born King”. This is a crucial claim. But the newborn King is not any kind of king. He is born in a manger, in swaddling clothes, and the first people to witness his birth are shepherds. The newborn King is also honoured by three wise kings who bring gifts of gold, myrrh and incense — showing his nobility. He is the fulfillment of the promised messiah or anointed king whom Old Testament prophets talked about.

Did this humble birth affect the political philosophy of Jesus? To show the political significance of Jesus’ birth, innocent children were slaughtered by King Herod in an attempt to kill the newborn king. The most common experience of those politically persecuted is living in exile or being an refugee — Jesus also fled into exile to Egypt after his foster-father Joseph had a dream that Herod wanted to kill the child Jesus.

SOCIAL AND POLITICAL CONTEXT OF JESUS’ BIRTH

Palestine, the land where Jesus was born, was under Roman occupation and Judea was a province of the Roman Empire. Rome imposed heavy taxes on the people under its influence. That is why tax collectors were the most hated of all people since they were considered betrayers. Some groups such as the Zealots wanted to overthrow Roman rule by violent revolution. The idea of Messiah was considered as part of the plan to politically liberate the oppressed people - that is why the birth of Jesus as messiah raised such high hopes among some Jews.

To demonstrate the focus of his mission or manifesto (to use a political term), Jesus started his public life with the following words: “The spirit of the Lord is upon me, because he has chosen me to bring good news to the poor. He has sent me to proclaim liberty to captives and recovery of sight to the blind; to set free the oppressed and to announce that the time has come when the Lord will save his people.” (Luke 4:18-19). One can imagine how the audience felt on hearing these powerful words. In his public ministry Jesus indeed fed the hungry, healed the sick, comforted the suffering, and gave hope to the hopeless. But when Jesus did not meet the peoples’ expectations of a political savior, they were deeply disappointed, even the disciples of Jesus. Some of them even wanted to use violence to defend him when he was being arrested.

The most politically significant event in the life of Jesus, of course, is the suffering and death by crucifixion under Pontius Pilate, with the conspiracy of the elders and chief priests. One of the accusations made against him was that he was claiming to be a king and he did not deny that he was a king, but added that his kingdom was not of this world. But death was not the end. He rose from the dead on the third day as his followers believe up to today. After his resurrection, Jesus Christ is believed by his followers to be the king of the world. That is why his final message after the resurrection is: “I have been given all authority in heaven and on earth. Go, then, to all peoples: baptize them in the name of the Father, the Son, and the Holy Spirit, and teach them to obey everything I have commanded you. And I will be with you always, to the end of the age.” (Mathew 28: 18-19). No human king or politician has ever claimed such wide-ranging powers. Only a universal sovereign can make such claims. So what did Jesus teach as his social and political thought that he wants to be taught for all times?

ELEMENTS OF THE POLITICAL PHILOSOPHY OF JESUS

Some people have tried to present Jesus as a great teacher, others as a philosopher and others as a political philosopher, all trying to win him over to their ideological camp. Take the case of Thomas Jefferson, former US President, who attempted to rewrite the Bible by cutting off sections that he did not like! From this daring venture he came up with two books: The Life and Morals of Jesus of Nazareth and The Philosophy of Jesus of Nazareth. A more recent study is by Reza Aslan Zealot: The Life and Times of Jesus of Nazareth, in which the author presents Jesus as zealot who takes on the powerful Roman Empire and sides with the weak and oppressed. Others are more cautious and claim that Jesus never presented any social or political program — claiming he was apolitical. I take the view that Jesus offered an alternative political philosophy radically different from all the existing political philosophies. Aristotle in his Ethics argued that ethics is a part of politics. Clearly Jesus presented an ethical system far superior than any human moral vision. Using this Aristotelian view of ethics as part of politics, I argue that Jesus had a political philosophy, even though it was very unique and directed to the kingdom of God that he came to inaugurate.

Jesus used stories from daily life to explain profound principles or philosophies. How does Jesus deal with the issue of a good life in society? The key social virtues that Jesus taught are: mercy and forgiveness (no revenge); love and kindness; compassion; peace and justice. The famous example of the Good Samaritan who helps someone who was attacked by robbers is unforgettable. At the final judgment Christ the King will judge people not according to their beliefs but on whether they gave food to the hungry, clothed the naked, visited the sick and those in prison, and gave shelter to strangers. If everybody was to do these acts of charity and solidarity, the world would be a paradise on earth. These are the basics of Jesus’ social and moral philosophy.

How does Jesus address the issues of power and authority? He was aware that human beings can be ambitious. When some of his disciples asked him who was the greatest, he replied that those in the political arena lord it over others and make their authority felt, and was quick to warn them that this should not happen among them. Rather, he taught that the greatest among them should serve and not seek to be served. Authority is clearly for service. He also taught humility — that if you are invited at a party, you should take a lowly place.

On justice, Jesus insisted on fairness. The story of talents presents God as one who gives different abilities to different people and the main point is that each one should use their talent to the full. On treating one another without bias or prejudice, Jesus used the story of the wedding feast, where those who were initially invited failed to turn up. The king then asked everyone people to come and enjoy themselves. Advice is also given that when one has a feast he or she should invite the poor who will not reciprocate. This is a more radial sense of justice. It is about doing good without expecting a return. The same idea is contained in the teaching on doing good even to one’s enemies, since naturally we all do good to those we love. This is a higher kind of morality or ethics.

What about sovereignty? For Jesus the kingdom of God takes priority over anything else: “Seek you first the kingdom of God, and all these things shall be given unto you”, he said. Sovereignty belongs to God. Earthly kingdoms and regimes shall pass away but God’s kingdom shall last forever. When Jesus was asked about paying tax, he gave the famous reply: “Give to Caesar what belongs to Caesar and to God what belongs to God.” Even though this answer is subject to various interpretations, it clearly recognizes the two spheres of influence — God’s and that of earthly rulers. This understanding has implications for citizenship. Followers of Christ have dual citizenship as it were. They belong to their respective states on one hand, but on the other hand belong to the kingdom that Jesus came to establish. As St Paul’s says, “Our Homeland is heaven.”

What about law? Jesus summarized all laws into: love of God and love of neighbour. This must be the shortest constitution ever—a master piece of jurisprudence. If all people were to embrace the law of love, who would need the police, courts, prisons, etc.? Jesus also taught that if two are involved in a quarrel or dispute it was better to settle it out of court to avoid incurring legal costs.

In the teachings of Jesus, there is also some normative international relations principles that can guide nations in their interactions. On war, he clearly preferred pacifism — his famous sayings are often quoted: “Blessed are the peace makers, they shall be called children of God”; “Those who live by the sword shall die by the sword.” Another piece of peaceful diplomacy is his teaching that when one was about to go to war it was better to first weigh one’s strength. Better to talk peace. This is similar to the principle in just war theory which suggests that for one to wage a just war, there must be reasonable hope of success.

CONCLUSION: RELEVANCE FOR THE CONTEMPORARY WORLD

Is Jesus’ social and political philosophy relevant for today? I think so. The world is still faced with a lot of armed conflict and extremist ideologies. Jesus’ teaching on tolerance, justice, peace, and forgiveness is helpful in such situations. A lot of time is spent discussing the need for humanitarian assistance; the principles of charity and compassion that Jesus taught can help nations to respond to the needs of the poor. In short, the message of liberation is still needed.

Global capitalism driven by greed can be challenged by the spirit of sharing and meeting basic needs first before huge profits. Social justice is still a distant dream among nations. The teaching on helping the neighbour who is in extreme need can be more urgently considered if Jesus’ call for universal brotherhood and sisterhood is embraced. While the champions of free market call for free trade and opening of markets, they still fail to see the need for free movement of labor. Issues of illegal immigrants, the refugee crisis, and human trafficking can best be addressed if the global vision of Jesus is taken seriously — that all are brothers and sisters and should care for one another.

With increased global wealth, it is clear that the problem is not scarcity of resources but lack of sharing and greed both within and among states.

If the idea of God’s sovereignty where Jesus is Lord of the universe is taken seriously, then earthly leaders who behave as tyrants and despots would think twice. They are ultimately accountable to the King of Kings and Lord of Lords. Nations would also be less rigid in claiming that they have absolute authority, while they are just stewards. This understanding would also help to expedite the attempts at regional integration, a process that could bring humanity closer as one family.

It is clear that Jesus’ political philosophy fits well into the paradigm of cosmopolitics or the cosmic state theory, where borders are less and less relevant. After all, ultimately humanity is destined for what theologians call “eschatological hope” where earthly kingdoms or states fade away giving way to universal restoration at the end of time. Since the kingdom of God that Jesus came to inaugurate is one where all are called to belong regardless of race, class, creed, ideology, gender or any other identity--why delay the inevitable? Working for the kingdom of Christ here and now is to promote unity, justice, solidarity, equality, social justice, charity, peace and sharing all the world’s resources equally. This is the best way to end extremism and bring peace.

* Dr Odomaro Mubangizi teaches philosophy and theology at the Institute of Philosophy and Theology in Addis Ababa where he is also Dean of Philosophy Department. He is also Editor of Justice , Peace and Environment Bulletin.

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