Photo above: people from one community reaching out to people of another community, to help restore their homes after violence. Overthrowing competition with care. 

The world in which we live today is complex. As we look for answers there are many pitfalls we may fall into. It’s a similar world to that in which Jesus taught. There was the exploitation of Roman globalism, which the nationalists and tribalists of Jerusalem kicked against. Jesus was often tested in his allegiance in this regard: what side or camp he was in? He was in neither. The question about the Roman coin was of this nature. Jesus answered it by highlighting our greed, instead of siding with a tribal group.

Today we have corrupt globalism, which is threatening to enslave the world just as Rome had done. Part of this is a mass movement of peoples across borders. There are corrupt globalist issues behind this. Cheap labour is one. Destabilizing nation states is another. Breaking down law and order for the easy trafficking of laundered money, drugs and people/child sex-trade is another.

Some people respond to this with arguments about who has the most rights to a land, going into our tribal heritage. Jesus didn’t argue along these lines. He spoke of coinhabiting. The parable of the Good Samaritan was about this. The people should not see themselves as competitors, but as neighbours. This was a shock to both the Jews and the Samaritans. Jesus spoke often about coinhabiting with the poor, with the sick, with those of different religious traditions: inviting people with “unwashed hands” to our table of care.

Purists today, as in Jesus’ time, reject this notion of inclusion. It is seen as a threat to our faith. It is actually how we live out our faith of restoring one another in grace. This is our sabbath/ jubilee faith of creational care. However, people quote texts like, “Come out from among them and be separate,” which refers to the sin of the world, not our associations with the world. Including the sick, stranger, neighbour, sinner, foreigner, doesn’t mean we water down our faith. We are all sinners, foreigners, poor, sick, saved by grace. Including others doesn’t mean we endorse fallen human values. It means we restore each other to God’s values and to his truths.

Of late, we have people speaking of the doctrines of Christ as the main point of scripture, and how we should fight for these doctrines. We agree, but how do we “fight?” What is our battle? Doctrines are very important, but we would see the scripture moving through these doctrines to highlight what is behind them. That is, Christ came down from heaven to restore, to include the sinner in salvation and to rebuild the creation after God’s image. This is called his humiliation, which conquered darkness. We would call this the main point of the scripture. We “fight” for this through the cross, just as Christ did: taking up our cross in relationships, “pulling down the middle wall of partition” between us and others. (See Ephesians 2) This is how we follow his doctrine, the truth.

The best answer to the border issues we have today is to not make refugees in the first place. It is the policies of the corrupt globalist cabal that have destroyed nations, which has resulted in large scale people movements as refugees. The cabal’s taking down of Libya, Syria, Iraq, Palestine, has displaced millions upon millions of people from the Middle East and Africa. It has destroyed most of the African nations, along with the cabal’s globalist banking, economic and mining policies. One answer we should all be able to agree on, is to stop this corruption, to see to that all our nations go into recovery. Let’s stop dividing against ourselves at a local level and instead live out economic jubilee between us, as Jesus demonstrated and taught it.

It’s what we call global-localism. A decentralised power returned to local levels, to restore local communities, but with a brother/ sisterhood that extends across all borders and all other local communities, recognising the humanity of others, as well as our own. It’s what we see in the tabernacle in the Wilderness. Sovereign local communities, camped around the tabernacle, with God’s sabbath/ jubilee government at their centre, instead of a corrupt/ oppressive human Pharaoh. This is the vision of new creation we see in Ezekiel: Gog and Magog (marauding mercenaries/ profiteers) no longer ruling over the world, but sovereign communities, reaching out to one another in care. This is God’s new temple in Christ.

 

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