The Atheism of Political Vigilantism
The tidal wave of recent political assassinations and other violence has produced disturbing rhetoric across the political spectrum. Even those professing to be Christians have applauded violence that ends the lives of those with whom they rabidly disagree. But this kind of political vigilantism is nothing more than veiled atheism.
Let me be clear: I am not writing to address rationale (or lack thereof) for wars between governments, capital punishment, or other such policy decisions. I cannot in this brief space address other kinds of violence, even though many of the arguments I make here may apply in those cases as well. I also will not address the question of free speech, which has already been defended well by other authors. (See, for example, this excellent piece by David Watson.) Rather, this article focuses on the theological problems with the belief that an individual is justified in taking the life of someone with whom they differ politically.
Dishonoring the Image
It should go without stating that Scripture commands us not to commit murder (Exod. 20:13). Jesus affirms this concept and even strengthens the weight of it when he declares in the Sermon on the Mount, “You have heard that it was said to those of ancient times, ‘You shall not murder,’ and ‘whoever murders shall be liable to judgment.’ But I say to you that if you are angry with a brother or sister, you will be liable to judgment, and if you insult a brother or sister, you will be liable to the council, and if you say, ‘You fool,’ you will be liable to the hell of fire” (Matt. 5:21-22). Both the inner attitude of hate and the outward expression of it in murder violate the commands of God. For those who might not have pulled the trigger but nonetheless gleefully rejoice in political assassinations, take heed. The judgment of God is upon you.
Scripture is equally clear about the reason for the prohibition on murder: human beings are made in the image of God (Gen. 1:26-27). As such, every human being has inherent dignity and worth. Despite the effects of sin, which have marred that image in every human (including those with whom we agree as well as those with whom we strongly disagree), the image remains. We are meant to reflect that image—and honor that image in others:
Human “dominion” over creation, for example, must image the God who is Lord of creation and rules benevolently with blessing for all creatures, not just humans, and judges all creation to be very good. The violence that marks life east of Eden (Genesis 4:1-16; 6:11-13) is a failure to bear God’s Image (cf. James 3:9); the spilling of blood is of utmost concern precisely because of the Image of God in humans (Genesis 9:6). We are called, therefore, to protect and value human life from conception to natural death. Violence against the creation is a rejection of the mandate implicit in being an Image-bearer (The Faith Once Delivered, ed. Ryan Danker, paragraph 70).
By dishonoring God’s image bearers, then, we dishonor God.
Sitting on God’s Throne
Political vigilantism demonstrates a desire for control that attempts to displace God from his throne. Scripture consistently describes God as the one who determines the length of our days (Deut. 32:39, 1 Sam. 2:6, Job 14:5, Ps. 139:16). To take matters into our own hands and attempt to end the life of another rejects God’s rule and authority to determine the beginning and ending of life.
Although it may have fallen out of view in the twenty-first century, Scripture also declares that God sets the boundaries of the nations and appoints their rulers (Deut. 32:8, Acts 17:26, Rom. 13:1). God has used even evil nations for his purposes—such as allowing the Babylonians to destroy Jerusalem and carry its people into exile. When the prophet Habakkuk complained to God about the violence and injustice he saw, God responded that “there is still a vision for the appointed time” (Hab. 2:3) and “the arrogant do not endure” (2:5). God used other nations to bring judgment upon the people of God for their sins. But God would ultimately judge all wicked deeds.
In other cases God simply hands us over to our sins, allowing us to reap what we have sown (Rom. 1:24, Gal. 6:7). The prophet Jeremiah instructed the people of Jerusalem who had been carried off into exile in Babylon to build houses, plant gardens, have families, and seek the welfare of the city in which they found themselves, since they would be there for seventy years (Jer. 29:4-10). In other words, their children’s children would find respite, but the original sojourners would remain in exile. Unhappy circumstances do not necessarily mean the situation is outside the will of God.
In a democratic society, reaping what we sow may involve having rulers who were elected by a majority which did not include us. We must live with the consequences of the choices of the people. We reap what our nation sows. While we can work within the democratic system to promote just policies and elect new rulers in due time, we are not justified in taking matters into our own hands. Impatience demonstrates a lack of trust in the justice of God. When Scripture says, “Vengeance is mine” (Rom. 12:19), God is not setting loose vigilantes. Rather, we are reminded that eventually God will set all things right, as the book of Revelation testifies. And those who have set themselves on the throne in the interim will find themselves standing before the true throne in judgment (Rev. 20:11-15).
Denying the Way of Christ
Political vigilantes have lost hope in the possibility of redemption and the continuing work of God in the world. The biblical witness is full of individuals who turned away from God and committed terrible crimes before they came to know Christ and were transformed. The greatest example may be the apostle Paul, who persecuted Christians violently, “breathing threats and murder against the disciples of the Lord” (Acts 9:1). But after his encounter with the risen Christ, he became the most fervent of evangelists. His story bears witness to the importance of loving your enemies and praying for those who persecute you (Matt. 5:44). Had Ananias taken the opportunity to strike down the blind and vulnerable Saul/Paul in that house on Straight Street in Damascus, he could have guaranteed that Paul would never hurt anyone again. But we also would have lost one of the greatest theologians of the early church.
The power of Christ to transform hearts through the Holy Spirit calls each of us to be transformed—to bear the fruit of the Spirit (Gal. 5:22-23). Love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control leave no room for vigilante justice. Any so-called Christian who assassinates their political rivals—or agrees with those who do—is living in the enmity, strife, jealousy, anger, quarrels, dissensions, and factions of the flesh (Gal. 5:20); Paul makes it clear that “those who do such things will not inherit the kingdom of God” (5:21).
Jesus himself had plenty of reason to hate his opponents, many of whom claimed to be of the same religion. Yet when he was arrested, Jesus exhibited the self-control of one who did not desire to kill his rivals: “Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels?” (Matt. 26:53). Rather than cursing and destroying his enemies, Jesus submitted to the plan of his Father so that the Scriptures could be fulfilled (26:54-56) and the enemies of God be redeemed (Rom. 5:6-11). If we are to imitate Christ, then we cannot side with those who promote political vigilantism.
Conclusion
In today’s culture of vile political rhetoric, we must resist the currents that would sweep us toward justifying vigilantism. Such violence denies the strength of humility and kindness. It denies the transformative power of love that gives up control for the sake of others. It ultimately denies the God who works through weakness to heal a broken world. For true power, we must look to the cross, not through the crosshairs.
Suzanne Nicholson is Professor of New Testament at Asbury University in Wilmore, Kentucky. She is an Elder in the Global Methodist Church and serves on the Editorial Lead Team of Firebrand.