Author Archives: Ted Grimsrud

About Ted Grimsrud

I live in Virginia

The empire “breaks bad”—Christian faith in the Trump era, part two: What to expect and what to hope for

Ted Grimsrud—November 29, 2016

To “break bad” can mean to “go wild,” to “defy authority” and break the law, to be verbally “combative, belligerent, or threatening” or, followed by the preposition “on,” to “completely dominate or humiliate.” [from Wikipedia]

Most of the focus of attention since the election, as it was during the campaign, is on the person of Donald Trump. However, probably in the scheme of things, the resounding success of the Republican Party across the board will have more impact on the nation and on the world. Trump will provide an entertaining sideshow, but I suspect he won’t actually exercise all that much power in relation to the big policy issues or in the day-to-day functioning of the federal government.

So far, it seems that Trump is surrounding himself with prospective cabinet members and top staffers who come from the right side of the Republican world, which is rightish indeed.

What to expect?

We have the precedents of states such as North Carolina and Wisconsin where, when the Republicans have gained a monopoly of power, they have acted quickly and decisively to impose policies that are intended to solidify their power. The “wait and see” talk about the new Trump administration is surely overly naïve. It’s hard to know what could be done to slow the Republicans down, but it seems certain that the changes will be immediate and devastating for democracy and the wellbeing of vulnerable Americans. And it will take a long time for the nation to recover from these actions.

One of the main dynamics to watch will be to see how the new government will work to extend the Republican efforts in recent years to reduce access to voting and to other elements of governmental power. Recent Supreme Court actions related to this that many of us hoped would be turned around with a center-left replacement for the late justice Scalia will instead be reinforced by Trump’s Justice Department. Attorney General designate Jeff Sessions has one of the worst records with regard to voter suppression of any major American politician.

This will happen in part due to the much noted evolution in the demographics of the US that have been seen to favor the Democratic Party—non-white and younger voters tend to tilt more to the left. They will find voting more difficult as the Republicans seek to consolidate their power.

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The empire “breaks bad”—Christian faith in the Trump era, part one: What happened?

Ted Grimsrud—November 29, 2016

To “break bad” can mean to “go wild,” to “defy authority” and break the law, to be verbally “combative, belligerent, or threatening” or, followed by the preposition “on,” to “completely dominate or humiliate.” [from Wikipedia]

It is difficult to write about the election of Donald Trump to the presidency. It seems certain that the US is entering uncharted waters. It also seems certain, to me at least, that what is coming will be worse than what most of us can imagine. The American Empire is entering a new phase, likely with little pretense of self-restraint or of serving the general human welfare or the wellbeing of the natural world. We are about openly to become the rogue nation—”breaking bad” indeed.

The impending storm

A memory comes to mind. Many years ago, Kathleen and I were on a road trip. As evening neared, we approached Clovis, New Mexico from the west. To the east we saw a huge dark, dark purple horizon. As we got closer, the darkness grew. We clearly were heading into a storm. It turned out to be a big one. Hail, heavy rain. We inched into town and the streets were awash with several inches of water. We had a similar experience more recently, driving home from the northeast. Here the dark, dark purple horizon was near Harpers Ferry, West Virginia, where Maryland, Virginia, and West Virginia come together along the Potomac River.

In both cases, there was this strong uneasy, fearful, feeling as we approached the storm. We felt some wind but basically things were calm. But we knew we were heading into trouble and there was no place to go to avoid it. And, in both cases, the storm turned out to be worse than we even imagined.

This is how I feel right now. We’ve got these few weeks before the fury of the new Republican unified power on the federal level will hit us. I see no reason not to expect that the impact of that power won’t be even worse than the most fearful imaginings we might have right now.

Still, this is a time to try to think seriously and deeply—and I believe it is also a time to think theologically for those so inclined. The United States, the world’s one superpower, is in deep trouble. It is nearly impossible to imagine that the next four years won’t be a disaster in almost every sense of the word. And even should the nightmare end at that point, something that right now seems less than likely, the damage that will be done will be difficult to repair.

The importance of core convictions

I believe that one of things we should  be doing now—and this will remain important for as long as I can foresee—is think deeply about core convictions, about the meaning and purpose of life, about our orientation toward life. We are going to face severe stresses, and conflicts, and fears, and deep discouragement. What will guide us as we struggle to move ahead? Continue reading

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Filed under American politics, Anarchism, Book of Revelation, Militarism, Pacifism, peace theology, Violence, Warism

A pragmatic case for voting Green

Ted Grimsrud—November 7, 2016

My post on Friday, “Why, in the end, I can’t vote for Hillary Clinton,” elicited quite a bit of discussion both here on the blog, on Facebook, and on the Mennonite World Review site where it was reblogged, as well as the MWR Facebook page.  I found most of the conversation to be discouraging. The Clinton supporters who responded, mostly personal friends, mostly Mennonites, mostly political progressives, mostly inclined toward pacifism, rarely if ever addressed the heart of my argument.

Problems with Clinton

My argument was not about Trump vs. Clinton but it was about the concerns posed by a potential Clinton presidency, most importantly (I suggest) in the areas of militarism and imperialism. I didn’t imply anything less than a deeply negative view of Trump. I stated that the question about voting for Clinton or not was for me a question that depended on being in a state where Clinton is almost certain to win (or, even more, in a state where Trump is certain to win)—not a truly contested state. Given that dynamic, I suggested that for me a vote for Jill Stein has the virtue of affirming a vision that actually affirms peace as a core commitment.

However, almost all of the negative comments turned it back to Clinton vs. Trump. There was hardly a hint that anyone is deeply troubled by Clinton’s warism—and interestingly, no one felt the need to challenge my assumptions about this warism. So, the basic sense is that yes, indeed, Clinton is committed to greater militarism and imperialism, but this is nothing to be worried about.

Now, my argument did rest on the premise that Clinton almost certainly would win Virginia. One of the ways I supported this premise was to point out that neither Trump nor Clinton was campaigning here, with the implication that both campaigns were accepting that Clinton would win Virginia. Well, since I wrote that, it turns out that Trump is coming here. As I said I would under those circumstance, I am reconsidering my vote. Continue reading

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Filed under American politics, Christian hope, Empire, Militarism, Pacifism, peace theology, U. S. foreign policy, Violence, Warism

Why, in the end, I can’t vote for Hillary Clinton

Ted Grimsrud—November 4, 2016

Few of the people I know, even those who strongly supported Bernie Sanders in the primaries, are agonizing about their presidential vote next week. It is clear to just about everyone in my circles, it seems, that Donald Trump’s unacceptability as president could not be more clear. Hence, a vote for Clinton is a no-brainer.

Thinking in the context of the electoral college

I have been unsure, however. Not that I would imagine voting for Trump. Not that I don’t believe that Trump would be a complete disaster as president, a horror beyond imagining. But it seems important to me to recognize that our presidential election, given the undemocratic reality of the electoral college, is actually 50 different elections. As we learned in 2000, the winner of the national popular vote will not necessarily win the election.

So, the particular election I am voting in is the election that will determine the votes of Virginia’s members of the electoral college. This fact is important to keep in mind as I reflect on my struggle to discern how to cast my ballot. It is altogether possible that if we did go by the popular vote, I might decide to vote for Clinton—not so much as a vote for her as for a vote that would prevent Trump’s election (I made this kind of argument for voting for Obama in 2012—whereas in 2008 I happily [and naively] voted for Obama, believing at least a little in the hopey, changey stuff).

It is also altogether possible that if I lived in a state such as Ohio or Florida, where the outcome seems very much in doubt and whose electoral votes will be crucial to the outcome, I would vote for Clinton.

But those are irrelevant considerations for me as a resident of Virginia. In a stark contrast to 2000, when I voted for Ralph Nader because Virginia was in the bag for George Bush (meaning a vote for Albert Gore seemed like a wasted vote), now it seems as if Virginia is in the bag for Clinton. I am glad for this for two reasons—one is that I do want Trump to lose, the second is that I feel freer to think of my vote as one I can cast based on my ideals than simply a vote to prevent a worse evil happening. Continue reading

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A passionate Christian voice for abolishing the death penalty

Ted Grimsrud—October 20, 2016

A review of: Shane Claiborne. Executing Grace: How the Death Penalty Killed Jesus and Why It’s Killing Us. San Francisco: HarperOne, 2016. 313 pp.

In Executing Grace, Shane Claiborne, a pastor, activist, and writer of popular theology, has written what we could call a “heart based” argument for abolition of the death penalty. He emphasizes at the beginning that this book is not so much about “capital punishment” as it is about “grace, mercy, forgiveness, and love” (p.3). Or, perhaps more precisely, the book is about “grace, mercy, forgiveness, and love” as applied to the death penalty.

The style is personal, even chatty. But the plentiful stories are powerful, and the theological logic is straightforward. One set of stories concern loved ones of murder victims who oppose the death penalty. Many of these numerous loved ones base their opposition on their beliefs about, Jesus, and the dynamics of forgiveness. Part of Claiborne’s critique concerns the American system that silences these voices in the name of “justice.”

Death penalty proponents have used the Bible to justify executing convicted murderers. As Claiborne points out, “over 85 percent of state executions in the last thirty-eight years occurred in the so-called Bible Belt” (p. 43). So, for an evangelical Christian such as Claiborne, the task is not to argue that the Bible should play no role in the practices of a secular nation such as the United States. Rather, he endeavors to reread the Bible and show that its message ultimately supports the abolition of capital punishment. Continue reading

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Filed under Biblical theology, Death penalty, Jesus, peace theology, Violence

The Book of Revelation’s Revelation to Eastern Mennonite University

Ted Grimsrud—October 15, 2016

[This is a transcript of a talk presented to the Annual Haverim Breakfast during Eastern Mennonite University’s Homecoming Weekend, October 15, 2016. Haverim is a support group of friends of EMU’s Bible and Religion Department.]

I am glad to be here today to share with you. I well remember 20 years ago when I attended my first Haverim breakfast; it seems like yesterday. It’s hard to believe that now as I share this talk, it’s so many years later and I stand up here as a retiree.

My life with the book of Revelation

In a sense I am going full circle right now. My first book, published before I started teaching at EMU, was on the book of Revelation. Now, the first book I hope to publish after I have finished teaching at EMU will also be on Revelation. When I am done with it, maybe someone could read both books and tell my how my thinking has changed.

When I was asked to speak this morning, I faced a problem. What to talk about. Well, it’s like the joke. If you have a hammer in your hand, any problem looks like a nail. My version, if you have the book of Revelation on your mind, any problem of what to give a talk about looks like something related to Revelation.

Well, I chave found Revelation to be remarkably relevant for thinking about faith in our contemporary world—over and over again. I believe that much more strongly now than I even did when I was writing a book about it thirty some years ago.

I suppose I owe my career at least somewhat to Revelation. When I became a Christian as a teenager, I was taught what we might now call “Left Behind” theology—a strong emphasis on the End Times, on Jesus’s soon return, on the Rapture that will come before the Great Tribulation and allow we Christians to escape the carnage—and all proof-texted from Revelation. So, my initial impression was that Revelation was about the future and that the future predicted in Revelation is at hand. It was a book of war and judgment, death and destruction—with a joyful ending only for those whose personal savior is Jesus.

When my theology changed and I became a pacifist and learned that most Christians in fact did not believe in the Left Behind theology, I began to ignore Revelation. It ceased to be part of my usable Bible. But I was taught by some of my new pacifist mentors that all of the Bible, properly interpreted, is usable and can support pacifist convictions. I learned of Millard Lind’s work on the Old Testament and had my anxiety about that part of the Bible undermining pacifism alleviated. But no one said anything explicitly about Revelation supporting pacifism. Continue reading

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Are we in debt to God?

Ted Grimsrud—October 10, 2016

[This post is adapted from a sermon preached at Shalom Mennonite Congregation, the first in a series on salvation and human flourishing.]

My agenda here is to talk about Jubilee. I believe that Jubilee is a central theme throughout the entire Bible, even if the term itself isn’t used very often. A key text is Luke 4, which tells of when Jesus opens his public ministry with words that would have associated him with the Old Testament’s year of Jubilee—which is one of three levels of Sabbath regulations in the book of Leviticus.

Sabbath theology

There is the Sabbath day, the seventh day, a day of rest—which when first instituted was radical for the Hebrew people who had recently been liberated from slavery where there was no rest. Every seventh day should be a time to stop, to recuperate, and to remember how God, in God’s mercy, had given them freedom.

Then there is the Sabbath year, the seventh year. During the Sabbath year, the land was to be allowed to rest, to not be cultivated but to recuperate. The Sabbath year was also a time for the forgiveness of debts, including the release from service for indentured servants, temporary “slaves,” you could say, who worked for others to pay off their debts. Part of the idea here, too, was the reminder of God as a God of mercy and generosity; and part of the idea as well was to prevent a long term separation between various classes of people—no indefinite indebtedness, no separation of the wealthy from the poor, of debtors from debtees.

Then the third level was the year of Jubilee. Here, after 7 sets of 7 years, the 50th year, land was to be returned to those who had originally owned it. There was to be a redistribution—or, we could say, an end to the redistribution—of the land. Instead of being redistributed to the big landowners, it goes back to those who first owned it. It would be as if in the United States all the wealth that has been redistributed from the lower and middle classes to the 1% would be returned every 50 years.

The year of Jubilee was a profound statement about God’s intentions for the community and, more than that, even, a profound statement about the character of God. Prevent having a few push the many off the land; have a society that cares for the vulnerable. Continue reading

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