It may be that this post is a little late given that sharing on Facebook of and responses in the blogosphere to this viral video have died down. A lot has been said, and now, all that’s left seem to be memes like this little gem:
I fall somewhere in the middle of the responses to this. I can appreciate what Jeff Bethke is trying to do. I don’t like phony, legalistic Christians either. So in that sense I can resonate with my friends who shared this on Facebook and elsewhere–they want to focus on what is important to our faith (whatever that is–I’ll get there in a minute.) At the same time, I agree with Tony Jones and Jonathan Fitzgerald that there is something amiss here. Does legalism equal religion? Certainly not.
I agree with Fitzgerald on this point:
“See the problem is, Bethke doesn’t mean religion either, but he’s rehearsing a popular evangelical trope, that the freedom that Christians find through Jesus is freedom from structure, organization, and authority.”
He makes the salient point that if Bethke had called the video something else, had used “Sunday Christians” or even “False Religion” instead of just “Religion,” he would have avoided many of the problems that have been raised about his diatribe that is meant to help believers get beyond behavior modification and following a laundry list of rules in order to reach the “center” of their faith–following Jesus [in whatever way that looks like as long as it doesn't involve rules.]
There are two important observations we can make about rules. First, Fitzgerald and Jones are right that structure [rule-making] is inevitable, simply a fact of human nature. Even in the rule-hater’s quest to abolish the rules, he or she is most likely still abiding by codes of conduct and social mores because let’s face it–no one is going to listen to you unless you play by the rules or are willing to resort to significant violence. And even when you choose the latter, it could be that nothing changes. Wittgenstein makes this same point when he talks about “language games.” Changes are possible in language, but only if the game is played [people understand and accept the change--which takes a very long time and cannot really be predicted or directed.]
Second, why should rules be inherently bad? Thinking of games again, I would hate to play Monopoly or Settlers of Catan with no rules. It’s just not possible. Imagine a chess board laid out before you. You and another person decide to play, but you have no idea how–so you make it up. Right from the beginning, a decision governing the type of play has to be made: Are you playing against each other, or are you on a team playing against the board somehow [as in Solitaire.] It probably makes the most sense to play against each other. From that point you have to set objectives, a mode of play–and rules that govern those things. You cannot proceed toward an end, a goal, without establishing the way in which that is to be achieved. It is simply unavoidable if the game is to have any coherence at all. The very notion of play to begin with suggests some kind of structure.
In this more abstract, philosophical sense, it makes no sense to talk about abolishing the “rules of Religion” in order to just follow Jesus and love people when we would have no idea how to do those things without first receiving instruction. Like play, when we start with an idea of “practicing a faith” we are already bound by a certain structure. We may not think of that in terms of “rules,” and that’s okay, maybe even beneficial, but the idea is the same. That kind of instruction may be more like flexible guidelines than rigid rules, and there were commands from Jesus (pick up your cross and follow me) that probably fall in this category. However, Jesus really was not the anti-religion, institution destroyer that Bethke and his fans want him to be.
Most people think of the Pharisees when they think of the sort of person bound by the chains of Religion that Bethke is talking to: someone going through the motions of dead ritual without any power behind what they’re doing. Jesus did have a problem with that–but he didn’t call it religion.
He called it “not bearing fruit.”
In Matthew 21:18-22, we have one of the more misunderstood and strange actions of Jesus recorded in the Gospels.
In the morning, when he returned to the city, he was hungry. And seeing a fig tree by the side of the road, he went to it and found nothing at all on it but leaves. Then he said to it, “May no fruit ever come from you again!” And the fig tree withered at once. When the disciples saw it, they were amazed, saying, “How did the fig tree wither at once?” Jesus answered them, “Truly I tell you, if you have faith and do not doubt, not only will you do what has been done to the fig tree, but even if you say to this mountain, ‘Be lifted up and thrown into the sea,’ it will be done. Whatever you ask for in prayer with faith, you will receive.”
People normally talk about the power of prayer or faith in relation to this passage [or how Jesus maybe wasn't a fan of ecology] but it makes more sense to read this short episode in the context of what has just happened. Jesus made his entrance into Jerusalem the day before and spent the whole day ridding the temple of practices that were not bearing any fruit. He returned the following day and presented the chief priests and Pharisees with a couple parables that conclude with this:
Therefore I tell you, the kingdom of God will be taken away from you and given to a people that produces the fruits of the kingdom.
Later, in Matthew 23, Jesus gets explicit about his issue with what the Pharisees are doing. In short, he’s pissed that they are screwing up religion. Not that they’re practicing it. Religion isn’t what is getting in the way–the Pharisees are getting in the way of themselves. Jesus even begins this passage by instructing the crowd to do what the Pharisees teach them–just not what they actually do (23:3.) Jesus asks the Pharisees if the gold or the sanctuary that gives the gold significance, the gift or the alter that makes the gift sacred, is more important. Jesus is all about church buildings (he just didn’t say what those had to look like.)
He’s all about ritual too. In verse 23, he points out that the Pharisees have tithed spices, but neglected “the weightier matters of the law: justice and mercy and faith,” but there is no indication that the spices or the act of tithing them are themselves bad. Rather, Jesus is pointing out that these “smaller” matters should be vitally connected to the weightier ones. Tithing should bring about justice, mercy, and faith. Religious practice must produce fruit.
If there is anything Jesus came to put an end to, it was practicing the law without that practice resulting in a spiritually full life, one that would abundantly bless others. I think if Bethke were to read this, he’d probably agree and say that was what he meant. Unfortunately, 16 million viewers have heard differently.
by Joel Harrison