How significant is it that Christ was victorious over the authorities and the empire, which were actually the ones to sentence him to death? American Christians do not often talk about the cross in that type of manner, not being necessarily concerned with the social implications, but rather emphasize the cross’ ability to offer personal redemption and forgiveness from sin. Yet the New Testament writers seem to have no problem talking about both its ability to cover our sin as well as its social implications over power (including, Sin, death, empire, rulers, authorities, and Satan). The cross was a low and humbling death, reserved for common thieves, and those involved in revolutions wanting to overthrow the Roman Empire. In many ways, the Cross contextually is an image of defeat, designed to shame and embarrass its victims, while serving as a visual warning for those who would find themselves with similar values. How then do we interpret Christ’s Victory in a place of utter defeat and shame? How do we in our own lives take up our own cross, going up against all the odds? How do we in wanting to save our lives, basically lose our lives for Christ? What does that look like in the 21st Century? What does that look like in your neighborhood?
I believe that when we find ourselves in that lowly place of despair and hopelessness, that we will most clearly understand Christ’s Victory. The significance of the victory seems to be directly contrasted with the seemingly drastic desperation and bleakness in which it comes out of. It is as though, God is choosing what is low and despised to reduce to nothing the things that are powerful and dominant (1 Cor. 1:28). Therefore by putting his money on the underdog or the impossible situation, God shows himself as sovereign over even the impossible. And so we reflect on the Cross, keeping it as the center point of everything that we do, as we seek to true comprehensive victory in every sphere and realm of life.
“And when you were dead in trespasses and the uncircumcision of your flesh, God made you alive together with him, when he forgave us all our trespasses, erasing the record that stood against us with its legal demands. He set this aside, nailing it to the cross. He disarmed the rulers and authorities and made a public example of them, triumphing over them in it.” (Colossians 2:13-15)
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Published by Drew G. I. Hart, PhD
Drew G. I. Hart is a theology professor in the Biblical & Religious Studies department at Messiah College with ten years of pastoral experience. Hart majored in Biblical Studies at Messiah College as an undergraduate student, he attained his M.Div. with an urban concentration from Missio Seminary in Philadelphia, and he received his Ph.D. in theology and ethics from Lutheran Theological Seminary-Philadelphia. Drew was born and raised in Norristown, Pa and has lived extensively in Philadelphia and Harrisburg, PA as well.
Dr. Hart’s dissertation research explored how Christian discipleship, as framed by Black theologies and contemporary Anabaptist theologies, gesture the Church towards untangling the forces of white supremacy and the inertia of western Christendom which have plagued its witness in society for too long. As two traditions that emerged from the underside of violent and oppressive western Christian societies, he found Black theology and Anabaptism each repeatedly turning to the particularity of Jesus in the gospel narratives. From that arises an ethic of solidarity with the oppressed and pursuing liberation in Black theology and an ethic of radical peacemaking and ecclesial nonconformity in the Anabaptist tradition. Each challenge the violent and oppressive logics of mainstream western Christianity and salvage the call to follow the way of Christ. Together in dialogue they deepen our analysis of the churches failures and the need for Jesus-shaped repentance.
His work beyond teaching and writing has included pastoring in Harrisburg and Philadelphia, working for an inner-city afterschool program for black and brown middle school boys, delivering lectures and leading anti-racism workshops, collaborating with local faith-based organizers and activists in his city, and doing a broad range of public theology. He is also a co-leader for a local Harrisburg faith-based relational network called FREE Together which has collaborated with POWER Interfaith, MILPA, the Shut Down Berks Detention Center movement, and a little with the Poor People’s Campaign.
Trouble I’ve Seen: Changing the Way the Church Views Racism by Drew Hart, has received great reviews by Publisher’s Weekly and Englewood Review of Books. Endorsing this resource, Shane Claiborne said, “This book is a gift from the heart of one of the sharpest young theologians in the United States. Hold it carefully, and allow it to transform you--and our blood-stained streets.” As a text, Trouble I’ve Seen utilizes personal and everyday stories, Jesus-shaped theological ethics, and anti-racism frameworks to transform the church’s understanding and social witness. Trouble I’ve Seen focuses on white supremacy as an overarching framework for understanding racism, with careful attention to its systemic and socializing dimensions. However, unlike sociology textbooks on the subject Dr. Hart also considers the subversive vocation of Jesus and the nonviolent yet revolutionary implications his life ought to have for his followers today.
His newest book project is entitled Who Will Be a Witness?: Igniting Activism for God’s Justice, Love, and Deliverance and will be published September 1, 2020. Who Will Be A Witness? invites the church to liberate its centuries long captivity to supremacist practices, and to expand its restricted political imagination in view of Jesus’ messianic reign. The book guides disciples of Jesus into joining God’s delivering presence through scriptural reasoning, historical reflection, practical theology for congregational life, social change theory, and the Christian call to love our neighbor. It is written for congregations, leaders, and students that understand that pursuing God’s justice goes way beyond waiting around for electoral seasons to come around. It is about the ongoing vocation of the Church right now, at the grassroots level, seeking after the wellbeing of their neighbors through faithful, strategic, and concrete action.
Drew recently joined the Inverse Podcast team serving as a cohost along with Australian peace activist Jarrod Mckenna. Together they interview interesting people and explore how scripture can turn our ethical imagination and the violent and unjust systems of our world upside-down, which contrasts with interpreting the Bible as a tool for the status quo.
Dr. Drew Hart was the recipient of bcmPEACE’s 2017 Peacemaker Award, a 2019 W.E.B. Dubois Award from a Disciples of Christ congregation, and in October 2019, Dr. Hart was chosen as Elizabethtown College’s 2019 Peace Fellow. Each award recognized him for his local and national justice work and public theology. You can find Drew Hart on Twitter and Facebook, or you can catch him as he travels and speaks regularly across the country to colleges, conferences, and churches. Drew and Renee, and their three boys (Micah, Dietrich, and Vincent) live in Harrisburg, PA and attend Harrisburg First Church of the Brethren.
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Drew G. I. Hart 
This is heavy. I’m going to have to reflect on this one before I answer.
Amen and AMEN!
Keep on bringing these blogs.
He Reigns and Praise God!
tim
For my part I see the cross as the part where the perfect sacrifice pays the ultimate price for all sin. I see the Resurrection as the part where the Father raises up the son to his original position of ultimate authority over all men, governments and nations. And I see the sending of the Holy Spirit as the part where men are enabled to “take up their cross” and follow him in all the ways you ask “What…” and “How…” to. And as a side note, for the life of me – I don’t understand why that enablement of the Holy Spirit seems so lacking (given the obvious need) over all these years since Christ rose to heaven.