There are many Christians and Christian communities in the New River Valley who are doing good things in the name of their religion. A few of them even voice a sincere and loud call to end poverty and violence. My thoughts and questions here are not intended as an assault on Christianity. They are vessels in my search for truth as a Christian.

Acknowledging the above, I confess that in my personal and communal search for an end to violence and poverty, a question has been nagging me for quite some time—where is the Christian voice?

Addressing violence, it is clear and objective to say that peace and love of enemies is a main tenant of Jesus’ message. He not only proclaimed these messages in word, but he fully lived them out. Why, then, do many Christians striving to follow Jesus’ path of peace seem to acquiesce to the violence around them?

In Christian circles, one would think that nonviolence would be a no-brainer. Yet I have been among many Christian groups who support war, either directly or through their silence. Jesus, unlike many religious folks who rely on Just War theories, made no exceptions or excuses for violence. He teaches us to love our enemies and to do good to those who hurt us. He even pleaded peace and forgiveness for those who would eventually execute him. Does Jesus join in the present-day justifications of violence? Or, to put a serious spin on a mocking bumper sticker, should we legitimately ask “who would Jesus bomb?” when our “Christian” nation discerns our next military pursuit?

Poverty is another form of violence. Concrete examples of how to eradicate poverty and live a life closer to Christ are ambient in the Gospels. Here follow a few of many examples. An official asking about inheriting eternal life was told directly by Jesus that he must sell all of his possessions and distribute them to the poor (Luke 18:18-23). Additionally, one of the first things the apostles did in establishing the early church was to sell all property and possessions to divide among all, according to each one’s needs (Acts 2:42-47). Yet mere suggestions of living up to these teachings, even in Christian circles, will earn you the label of a Communist rather than a Christian. Yet, there it is right in the Bible. Why are so many Christians (including myself) in our comfortable, affluent churches so quick to dismiss the more radical side of the Gospels?

Before taking a stab at addressing my questions and concerns, I must
acknowledge that I participate in organized religion. I am not pointing
fingers. If it appears that I am, the first person I point to is myself.

Perhaps many Christians take the more comfortable road out of convenience, being easier to judge and condemn others using isolated biblical quotes than to use continuous biblical themes to gauge where we are in our own lives. As to our acquiescence, it is said that the Gospels were written to bring comfort to those who are disturbed and disturbance to those who are comforted. So many of us opt for the comfort while giving little attention to the more challenging call of
suffering for the sake of eliminating violence and poverty. Many want the
acceptance and love of a Christian community with little acknowledgement that Jesus was not accepted and loved by many for his beliefs—the same beliefs he asks us to espouse. Taking all the glory without enduring the sacrifice is what Dietrich Bonhoeffer, a Christian martyr, would call “cheap grace.”

I close this column with a call to action. Let’s bring more validity to our Christian churches throughout the valley. Challenge your congregations to embrace the more radical Christ—the Christ who spoke and acted for peace and an end to poverty. Learn from the examples of more radical peace movements such as the Catholic Worker, Pax Christi, or Christian Peacemaker Teams. Together, Christians across the valley can work and suffer together to bring even more legitimacy to our faith.

Rick Robers grew up in Roanoke, Va. He now teaches middle school English in the New River Valley.