Was Jesus A Conservative

The assertion that Jesus was a socialist is misguided and incorrect because the premise is grounded in the liberal ideology of Americanpolitics, not in biblical exegesis.

In a dispute between secular liberals and Christian conservatives, the canard that Jesus was a revolutionary radical liberal is made with no great surprise. This claim has its roots in the New Testament narrative that chronicles Christ’s ministry of helping the poor, the disabled, and the oppressed. Analogously, we are supposed to infer that since liberals advocate programs that redistribute upper-tiered wealth to the lower class that this makes them faithful stewards of God’s kingdom.

Today’s liberalism, sometimes called “social liberalism” or “welfare liberalism,” is a reform movement that seeks to enhance the welfare of the populous through government intervention. This branch of liberalism seeks equality of life, and therefore tends to promote “leveling” programs that take from the prosperous and give to the underprivileged. Welfare, affirmative action, and Medicaid are good examples of such programs.

Today’s conservatism, sometimes called “classical liberalism” or “neo-classical liberalism” is a philosophy that also seeks to enhance the well being of the populous. Freedom, as understood by conservatives, is a freedom from government, not freedom through government. By promoting personal industry and a competitive free market, the populous is encouraged to be successful by the fruits of their own labor, not by government entitlements or dependency. The trademark of conservatism is keeping government small and efficient, but powerful enough to protect her citizens from the threat of harm and fraud. Crudely put, conservatism sees government primarily as a protector, whereas liberalism sees her as an enabler.

Understanding liberalism and conservatism in terms of government size and function presents somewhat of a problem for our question. Jesus didn’t talk much about government, and therefore it would be difficult to frame Jesus’ political ideology in terms of being a political liberal or political conservative. This is important, and we’ll get to this point later. However, for the purposes of this article, we will address some of the common passages liberals use to bolster their argument that Jesus was on of their ilk.

“The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord's favor."

The obvious meaning of the passage is that Jesus was anointed to advance charitable works. Prisoners would be freed, the blind would receive sight, and barriers for the oppressed would be removed. This was Jesus’ mission. So, let’s take a look to see how charitable liberals are.

Arthur Brooks, a behavioral economist and a director of nonprofit studies at Syracuse University, authored a book entitled “Who Really Cares: The Surprising Truth about Compassionate Conservatism.” Using ten databases from scientific surveys in the past decade, Brooks compiled statistics on charitable contributions by self-professed liberals and conservatives. He found that secular liberals who believe fervently in income redistribution via government programs gave far less to charity than conservatives. On average, religious conservatives gave 3.5 times more than secular liberals, and when “religious giving” was excluded from the analysis, conservatives still contributed more to charity than liberals annually.

In his book, Brooks concludes that liberals want everyone’s tax dollars to support charitable causes, but are more reluctant to write checks to support such causes. Byron Johnson, a sociology professor and director of the Institute for Studies of Religion at Baylor University, corroborated Brook’s conclusions from an independent research project called, “A Report of Faith in America.”

Brooks’ analysis delivers a serious blow to the liberal’s claim to Jesus. Forcing others to make charitable contributions that one is disinclined to do without external compulsion is called hypocrisy. And hypocrisy was among the most serious charges Jesus laid on the Pharisees during the New Testament era. In Matthew 23, Jesus says,

“The teachers of the law and the Pharisees sit in Moses' seat. So you must obey them and do everything they tell you. But do not do what they do, for they do not practice what they preach. They tie up heavy loads and put them on men's shoulders, but they themselves are not willing to lift a finger to move them.“

One of the most commonly cited passages used to support that Jesus was a liberal, or perhaps even a socialist, is Matthew 19:21-22, where Jesus says,

"If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me."

But when the young man heard that saying, he went away sorrowful, for he had great possessions.

Some liberals interpret this passage as an endorsement of socialism. A young wealthy ruler sought Jesus’ advice, asking him what he must do to receive eternal life. After a brief exchange, we discover the young ruler was proficient in matters of the law, and yet he felt something was wanting. Jesus struck to the heart of the matter, instructing him to surrender his wealth and to follow him. The young man was unable to abdicate the one thing he valued most, his sense of security. It was a common theme in Christ’s teachings that unless you can forsake that which you value most, you cannot be his disciple (Matt 10:37 16:24, Luke 9:23, 14:26, Mark 8:34). For instance, in Matthew 10:37, it reads,

“Anyone who loves his father or mother more than me is not worthy of me; anyone who loves his son or daughter more than me is not worthy of me; and anyone who does not take his cross and follow me is not worthy of me. Whoever finds his life will lose it, and whoever loses his life for my sake will find it.”

This passage is no more about promoting dysfunctional families than the passage about the young ruler is about promoting socialism. The key to understanding these passages is that Jesus utilizes one central theme - nothing must come between Jesus and his followers. In the first passage, it’s one’s possessions; in the second passage, it’s one’s immediate family. Both stories exemplify that Christ demands nothing less than complete devotion. Wealth and family are valuable possessions, but should not stand between you and Jesus. The moral of the story is sacrifice, not socialism.

In order to put Jesus’ values into proper perspective, one has to consider the purpose of good conduct. For instance, the scriptures portray Jesus as weak on defense (turn the other cheek), big on social programs (give to the poor), harsh on the wealthy (nearly impossible for the rich man to enter heaven), soft on punishment (he who is without sin, cast the first stone), and pro-taxes (render unto Caesar what is his). It would appear that the New Testament is a haven of liberal ideology. However, nowhere in the scriptures did Jesus petition a government to deliver on any of these commitments. Instead, Christ implored his followers to sacrifice of themselves. The act of kindness and brotherly love must germinate from the individual’s heart, not the policy of some lifeless institution that mandates a sacrifice. And there is a good reason for this. The purpose of charitable giving is not to level out the inequalities of society, but to benefit the soul of the benefactor.

In Matthew 6, Jesus instructs his disciples to give to the needy only in secret so one’s philanthropy is not seen by men. He warned them that if they displayed their charity in public, they would not receive their heavenly reward. This passage is enlightening. If the purpose of charitable giving were to improve the well being of the poor, then why would it matter if such acts were in public? In fact, it could be argued that public giving would promote and produce likeminded behavior, which would ultimately benefit the needy. And yet, Jesus states that God would withhold His reward if they made a public display of their giving. The answer is quite clear – it’s not about the poor, it’s about a willful sacrifice.

And this brings to me to my last point. In Luke 16:15, Jesus tells the Pharisees,

“You are the ones who justify yourselves in the eyes of men, but God knows your hearts. What is highly valued among men is detestable in God’s sight.“

“How can you believe if you accept praise from one another, yet make no effort to obtain the praise that comes from the only God?”

The moral here is that goodness is judged good by God alone; it is not man’s prerogative to determine what’s morally right. When Jesus healed the boy at Capernaum, he said,

“Unless you people see miraculous signs and wonders, you will never believe.”

Jesus did not heal the boy because the boy’s illness brought him near to death, but because it might introduce onlookers to the kingdom of heaven. When Jesus healed the paralytic at the poolside, he told him to stop sinning or else something worse may happen to him. Jesus didn’t heal the man because paralytics ought to have equal standing with others in society, but rather to induce in him a morally productive life. And when Jesus applied mud to the eyes of a blind man thus restoring sight, he told his disciples that this man was blind so that the glory of God might be revealed in him. This last example is a strong testament to the purpose of good works, which is to show the world that Jesus is the light – the mediator sent for the world’s atonement. It is important to note that Jesus’ purpose of good works is not the message of secular government programs, nor is it the goal of liberalism in general.

Jesus was not a liberal in today’s sense. What he did, he did for God, not for men. In Matthew 26:7, Jesus’ disciples were angered when they saw a woman pour expensive perform on Jesus’ head. They thought it was wasteful because it could have been sold and given to the poor. Jesus responded,

“Why are you bothering this woman? She has done a beautiful thing to me. The poor you will always have with you, but you will not always have me.”

Jesus’ point was although charitable deeds are good, they do not take priority over Jesus and his message. This same message can be read in Acts 6:1-4, where the Greek Jews complained that their widows were being overlooked in the daily distribution of food. As a result, the twelve disciples gathered together to render this conclusion,

“It would not be right for us to neglect the ministry of the world of God in order to wait on tables. Brothers, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn over this responsibility to them and will give our attention to prayer and the ministry of the word.”

The idea is that charitable contributions, although virtuous, does not supersede the ministry of God.

The assertion that Jesus was a socialist is misguided and incorrect because the premise is grounded in the liberal ideology of American politics, not in biblical exegesis. Not one place in the bible did Jesus advocate it was the function of government to do what loving human beings ought to do on their own. As noted above, conservatives are not opposed to social programs. We shed our blood, donate our time, apply our labor, and voluntarily redistribute our income to the poor. And quite frankly, research shows we are better at it than liberals. Jesus was a conservative because he promoted charitable giving on behalf of individuals, not government. Jesus was a conservative because he promoted the hard work and success of the individual, not the legislative body of the government. Jesus was a conservative he saw giving as a ministry of the gospel, not a secular and spiritless exercise of government in order to level the economic playing field. Liberals may claim Jesus as their own, but Jesus would not claim them as his own. It takes a lot more to give from your personal resources than it does to compel others to give through taxation.

There were several other tests as well,

mostly that those who speak from the world’s point of view (ie, are friends of the world) do not speak from God’s point of view,

and are in error, speaking from the “spirit of error” (Satan).

1 John 4, John 8:42-, James 4:4

Complete this Revised Updated Version:

Matthew 25:14-29
14 “For the kingdom of heaven is like a man traveling to a far country, who called his own servants and delivered his goods to them. 15 And to three he gave five talents each, to another two, and to another one, to each according to his own ability; and immediately he went on a journey. 16 One who had received the five talents went and traded with them, and made another five talents. 17 The second who received five talents went and redistributed all five to the poor. 18 And the third who received five talents traded, made another five talents, and with these, reinvested three, gave one to the poor, and gave one to the temple. 19 And likewise he who had received two gained two more also. 20 But he who had received one went and dug in the ground, and hid his lord’s money. 21 After a long time the lord of those servants came and settled accounts with them. 21 As Jesus told the parable, the lord of the servants responsed as follows:...........

Jesus was not a democrat. Jesus believes in helping those who help themselves. Democrats believe in punishing people who help themselves, robbing them to give to the lazy.

You know the old teach a man to fish analagy?

Republicans want to teach people to fish so they can get their own fish. Democrats just want to give fish.

I just don’t like this kind of supposition. Jesus is/was neither a conservative or a liberal - he was an infallible, perfected being.

To try to proscribe human politics - something that Jesus would have rendered to Caesar, something beneath the divine - to one who lived a perfect life seems blasphemous.

True and well said.

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