Breaking with Triumphalism and Oppression: Understanding Freedom, Justice, and Faith in Everyday Terms

Why Letting Go of Old Patterns Matters for Justice and Compassion

Introduction

Most people want to live in a society that is fair, compassionate, and free from oppression. But history shows us that both religion and politics can sometimes be misused to justify unfair systems—what we might call “triumphalism” (a belief that one’s own group must always be on top) and outright oppression (where some people are used or mistreated for the benefit of others). This post explains, in everyday language, why it’s important to move away from those old patterns and how Christian values can actually help us build a better, more just society—if we’re willing to look at them in a new way.

What Is Triumphalism?

Triumphalism is the attitude that “we’re right, we’re the best, everyone else is wrong or less important.” In religion, this often looks like one group claiming they have the only path to truth and that anyone outside their circle is misguided. In politics, triumphalism shows up whenever a certain party, nation, or group believes it’s entitled to power, wealth, or influence—no matter the cost to others. Both forms are dangerous because they justify keeping others down and ignoring their suffering.

Moses, the Exodus, and the Challenge to Triumphalism

One of the most famous stories about breaking with triumphalism and oppression is the story of Moses leading the Israelites out of Egypt. In the book of Exodus, Moses faces off against Pharaoh, the king of Egypt, who claims that his gods and his rule are ultimate and unchallengeable. Pharaoh’s government and religion are tightly linked; they present themselves as the only legitimate way to run society, and anyone who questions that is a threat.

But Moses does just that—he challenges the religious “triangle” that held everything in place. He exposes the so-called “gods” of Pharaoh and shows that they are powerless; their supposed blessings and punishments are empty threats. By breaking the hold of these gods, Moses also breaks the myth that Pharaoh’s rule is unchangeable. The social world that relied on these myths collapses, and a new possibility emerges: the Israelites can walk away from oppression and begin building a new community based on freedom.

Religion, Empire, and the Politics of Oppression

Empires throughout history have used religion to justify their power. They claim that their rulers are chosen by the gods, that the social order is natural and unchangeable, and that those on the bottom must simply accept their lot. This is what we mean by “the religion of static triumphalism”: a faith that supports the status quo and discourages questions. In such systems, religion becomes a tool of control; it says that things must stay the way they are because that’s what the gods (or God) want.

The politics of oppression and exploitation grow from this kind of religion. If the gods have said that some must rule and others must serve, then any attempt to change things looks like rebellion—not just against the rulers, but against heaven itself. This is how systems of slavery, class, and exploitation are built and maintained.

Moses and the Politics of Justice and Compassion

But the story of Moses doesn’t stop with breaking the old gods. Once the Israelites leave Egypt, they have to build something new. They don’t just wander in the desert—they start to form a new society. This community must invent new laws, find new ways to govern, and figure out what’s right and wrong, all without relying on the old myths of power.

This is what makes the story so important: it shows that, when people are freed from oppression, they must actively and intentionally create a new community that matches the vision of a free and compassionate God. They can’t just copy what came before—they must find new patterns of justice, accountability, and care for one another.

The Freedom of God Versus Static Religion

This new way of understanding God is radical. Instead of a God who always stands with those in power and keeps things the same, the God of Moses is free—free to move, to disrupt, and even to oppose unjust rulers. This God hears the cries of the oppressed and acts on their behalf. The “freedom of God” means that God is not tied to the interests of the powerful, but is willing to break with the status quo to bring justice and compassion.

If our religious beliefs focus only on order, rules, and the interests of those who already “have,” then oppression is never far away. But if we understand God as a God of freedom—one who sides with the captive and the powerless—then religion can become a force for liberation rather than control.

Jesus and Setting the Captives Free

This idea runs through the teachings of Jesus as well. Jesus often spoke about “setting the captives free.” He didn’t just mean literal prisoners, but all who are trapped by unjust systems—whether they are poor, sick, outcast, or treated unfairly. Jesus challenged both religious leaders and political authorities, calling them to serve others rather than themselves.

Jesus’ message was about breaking the link between religion and oppressive power. He called for compassion, mercy, and justice, showing that God’s freedom is meant to be shared with everyone, not just the privileged few.

Prophetic Imagination: Linking Religion and Politics

To really understand the power of these stories, we need what some call “prophetic imagination.”¹ This means being able to see how religion and politics are connected—and how both can change. The prophets throughout the Bible, like Moses, Isaiah, and Jesus, saw clearly that religious systems could be corrupted and used to justify injustice. They called people back to the freedom of God—a freedom that demands justice and compassion in society.

Karl Marx, the 19th-century thinker, recognized something similar. He argued that criticizing religion was an important step toward criticizing all forms of control—law, economics, and politics. He saw that religion, when misused, could be a tool for keeping people in their place. But for the prophets, religion was not the enemy; rather, it could be reclaimed and reimagined as a force for liberation.

The Marvel of Prophetic Faith

What is truly remarkable about prophetic faith—whether in Judaism, Christianity, or other traditions—is that it shows that both imperial religion and imperial politics can be broken. The “marvel” is that people can come together to break the old patterns, reject the myths that keep some down and others up, and build something new.

This is not just a dream; it is a call to action. Building a society based on the freedom of God and the politics of justice means constantly questioning systems that serve only the few, and finding new ways to support and lift up everyone.

The Need for Both Religion of Freedom and Politics of Justice

We won’t have a true politics of justice and compassion unless we also have a religion that supports freedom. If we gather around a static God of order who only supports those in power, oppression will always be close by. If, instead, we trust in a God who is free—free to come and go, free to challenge authority, free to answer the cries of the oppressed—then our society will reflect that freedom through justice and compassion.

What About Today?

In our own times, we have to ask hard questions: Does Christian nationalism or the way the church acts today match the God of freedom? Too often, religion is still used to justify the interests of the powerful, rather than to set people free. The challenge is to break with old forms of triumphalism and oppression and to rediscover the radical freedom at the heart of prophetic faith.

Conclusion: Breaking for a Better Tomorrow

Breaking with triumphalism and oppression isn’t just about changing what we believe; it’s about changing how we live together. It means letting go of religious and political systems that serve only themselves, and building new communities based on freedom, justice, and compassion. This work is never easy, but it is always necessary. If we are willing to imagine a better world—and act to make it real—we can find a faith and a society that truly sets the captives free.

Minister A Francine Green

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September 2025