Brian Zahnd Quotes

As Kierkegaard said, "To win a crowd is no art; for that only untruth is needed, nonsense, and a little knowledge of human passions.

We are scripted to believe that reality is zero-based and that we live in a closed system. This paradigm of scarcity and insufficiency is the philosophy that undergirds our structures of systemic sin. We fear there won't be enough land, water, food, oil, money, labor to go around, so we build evil structures of sinful force to guarantee that those we call 'us' will have what we call 'ours.' We call it security. We call it defense. We call it freedom. What we don't call it is what it is - fear.

War is, among other things, impatience.

Our responsibility is not to chaplain the state but to call the state to repentance and to surrender to the King who is Lord. Our responsibility is to be an alternative to the state. Christians would do far more good for our country by learning not to look to DC for solutions but to the glorious Son of God, who loves us and gave himself for us and, in doing so, gave us a whole new way of life - one not shaped by the power of force but the force of the gospel.

Ultimately we cannot eliminate enemies through violence - violence only multiplies enemies. The only way to eliminate enemies is to love them, forgive them,

Jesus overturned money-changing tables in the temple, but set up banqueting tables in his Father's house.

Christianity's first apostles evangelized, not by trying to sign people up for an apocalyptic evacuation, but by announcing the arrival of a new world order. The apostles understood the kingdom of God as a new arrangement of human society where Jesus is the world's true King. Put simply: because Jesus is Lord, the world is to be redeemed and not left in ruin.

At the cross a world of sin is absorbed by the love of God and recycled into grace and mercy. This is what the cross is about! This is what Christianity reveals. Christianity

Feeling intimidated by the Scientific Revolution, fundamentalism takes a "scientific" approach to the Bible - which is perhaps the worst of all ways to approach Scripture. The Bible is not interested in giving (or even competing with) scientific explanations. The Bible is working on a different project than scientific inquiry.

Christian faith is more about connecting our lives with Christ than it is about gaining spiritual information.

The problem is this: when we separate Jesus from his ideas for an alternative social structure, we inevitably succumb to the temptation to harness Jesus to our ideas - thus conferring upon our human political ideas an assumed divine endorsement. With little awareness of what we are doing, we find ourselves in collusion with the principalities and powers to keep the world in lockstep with the ancient choreography of violence, war, and death. We do this mostly unconsciously, but we do it. I've done it. And the result is that we reduce Jesus to being the Savior who guarantees our reservation in heaven while using him to endorse our own ideas about how to run the world. This feeds into a nationalized narrative of the gospel and leads to a state-owned Jesus. Thus, our understanding of Christ has mutated from Roman Jesus to Byzantine Jesus to German Jesus to American Jesus, etc.

When we pray the Psalms we are continuing a three-thousand-year-old tradition - a tradition practiced by Jesus and the Apostles. We pray the Psalms, not to express what we feel, but to learn to feel what they express. In praying the Psalms we learn to experience the whole range of human emotion in a way that is healthy and healing.

Jesus never intended to change the world through battlefields or voting booths. Jesus has always intended to transform the world one life at a time at a shared table.

it is much easier to unite people around a Jesus who hates our enemies and blesses our wars than it is to unite people around a Jesus who calls us to love our enemies and pray for those who persecute us.

Our task is not to protest the world into a certain moral conformity, but to attract the world to the saving beauty of Christ.

While Einstein's theory of relativity may one day put Earth on the intergalactic map, it will always run a distant second to the Lord's Prayer, whose harnessing of energies in their proper, life-giving direction surpasses even the discovery of fire.[2]

In going to the cross, Jesus was not being practical; he was being faithful. Jesus didn't take a pragmatic approach to the problem of evil; Jesus took an aesthetic approach to the problem of evil. Jesus chose to absorb the ugliness of evil and turn it into something beautiful - the beauty of forgiveness.

What has happened over the ensuing two millennia is that we who confess Christ have deftly (and mostly unconsciously) crafted a religion that neatly separates the Jesus who died on the cross for the radical ideas he preached - ideas that Jesus foresaw would lead to his crucifixion.

Hope dares to imagine the future as a legitimate alternative to the vicious repetitions of the past. But the refusal to forgive is a toxic memory that endlessly pulls the painful past into the present. The toxic memory of the unforgiven past poisons the present and contaminates the future. This toxic

When I say it's hard to believe in Jesus, I mean it's hard to believe in Jesus's ideas - in his way of saving the world. For Christians it's not hard to believe in Jesus as the Son of God, the Second Person of the Trinity - all the Christological stuff the church hammered out in the first five centuries. That's not hard for us. What's hard is to believe in Jesus as a political theologian. It's hard because his ideas for running the world are so radically different from anything we are accustomed to.

Pilate deserves our sympathies, not because he was a good though tragically mistaken man, but because we are not much better. We may believe in Jesus, but we do not believe in his ideas, at least not his ideas about violence, truth, and justice.2

The appropriate response to this gospel proclamation is to rethink everything in the light of the risen and ascended Christ and live accordingly. We rethink our lives (which is what it means to repent) not so we can escape a doomed planet, but in order to participate in God's design to redeem the human person and renovate human society in Christ. Salvation is a restoration project, not an evacuation project!

Fundamentalism is to Christianity what paint-by-numbers is to art. With

Failing to recognize the worth of beauty independent from utilitarian function is symptomatic of an abject poverty of the soul. It's like saying that if we turned St. Peter's Basilica into a parking garage, we would improve it by making it practical. There's a word for this, and it is vandalism. We must not vandalize the faith in the name of pragmatism!

It was Jesus's ideas about truth and freedom that made him dangerous to the principalities and powers. But today our gospel isn't very dangerous. It's been tamed and domesticated. If Jesus of Nazareth had preached the paper-thin version of what passes for the "gospel" today - a shrunken, postmortem promise of going to heaven when you die - Pilate would have shrugged his shoulders and released the Nazarene, warning him not to get mixed up in the affairs of the real world. But that's not what happened. Why? Because Pilate was smart enough to understand that what Jesus was preaching was a challenge to the philosophy of empire (or as we prefer to call it today, superpower).

Believing in the divinity of Jesus is the heart of Christian orthodoxy. But believing in the viability of Jesus's ideas makes Christianity truly radical.

We lessen the sin of the world by joining the Lamb of God in bearing sin and pardoning sinners. But as the church as become a powerful institution, a consort with kings and queens, a confidante of presidents and prime ministers, our dispensing of grace has become distorted. We show grace to the institutions of systematic sin while condemning the individual sinner. It should be the other way around. It was never the "rank and file" sinners who gnashed their teeth at Jesus, but those for whom the present arrangement of systematic sin was advantageous. Jesus condemned the systematic sin that preserved the status quo for the Herodians and the Sadducees, but showed compassion to publicans and prostitutes. This is grace. But the church, courting the favor of the powerful, has forgotten this kind of grace. We coddle the mighty whose ire we fear and condemn the sin of the weak who pose no threat. We enthusiastically endorse the systems of greed that run Wall Street while condemning personal greed in the life of the individual working for the minimum wage. We will gladly preach a sermon against the sin of personal greed, but we dare not offer a prophetic critique of the golden calf of unfettered capitalism. Jesus and Saint Francis and Dorothy Day did the opposite. They shamed the principalities and powers, but offered pardon to the people. This is the grace of God the church is to embody.

Deep down inside, don't we at least suspect we are really made for shared relationship and not competitive acquisition? I think we do know this. But we're thrown into a modern world where identity and purpose are almost entirely based in a ruthless contest for status and stuff. Without a primary orientation of the soul toward God, life gets reduced to the pursuit of power and the acquisition of things. Attempting to yoke God to that kind of agenda is what the Bible calls idolatry - God harnessed as means, the holy reduced to utility.