If Jesus had a Manifesto, it would probably be the Sermon on the Mount (Matthew chapters 5 to 7). Not that it would be a political manifesto in the partisan sense, as Jesus was (and is) non-partisan.
The religious parties of Jesus's time and culture were as political as religious parties are today, yet Jesus refused to be drawn into their petty squabbles and power games. His approach was counter-intuitive to the perceived political wisdom of the day. Jesus had among his number both terrorists (Simon the Zealot) and collaborators (Matthew the Tax Collector). As for his oppressors, the hated Romans, He gave them basic human respect without giving any credence to their rule.
The 'Mount Manifesto' makes for discomforting reading, and at times uncomfortable living, covering as it does everything from murder, anger, lust and anxiety, to prayer, fasting and reconciliation. No secular-sacred divide here.
It is a truly radical agenda, getting to the root (radix) of what it means to live humanly and humanely.
Donald Trump was clearly wrong (and foolish) in equating the motives of anti-fascist protesters with those of white supremacists. That being said, any act of violence or destruction, whomever it is committed by, is in direct contradiction to the radical teachings of the Sermon of the Mount. By the same measure, such acts are always unjustifiable.
Jesus's teachings on how to relate to those who make themselves our enemies are remarkably relevant and counter to the prevailing mood of recrimination.
What would a 'Jesus Antifa' look like? Maybe it it would look something like this...
In Matthew 5: 43-44 Jesus is recorded as saying, “You have heard that it was said, ‘You shall love your neighbour and hate your enemy.’ But I say to you, love your enemies and pray for those who persecute you..."
Luke's take on this teaching expresses it more fully:
Words that speak for themselves. Love. Do good. Bless. Pray. Words not open to re-interpretation.
To use a term coined by Australian Jesus-activist Dave Andrews (in his excellent book of the same title), it is the 'Jihad of Jesus'. The 'struggle' (jihad), not against our enemies, but against the very notion of 'enemy'. A struggle that aims to make friends of our enemies.
In his conclusion to the Sermon of the Mount Jesus says:
This aspect of the Jesus Jihad - the making friends of our enemies - is a hard road. To be honest, I'm not sure how I would fare if I was required to really put it into practice on a personal level. I haven't always done a good job applying it to the smallest of slights. It is far easier perhaps to take a 'wider' path and perspective. Especially in the short term. Genuine enemy-love takes time and patience as Daryl Davis has shown in his twenty-five year crusade as a black man befriending leaders of the Ku Klux Klan.
The wider the path, the further apart its extremities. The narrow path brings us closer. In walking the narrow way we cannot help but rub shoulders with those we would rather avoid, dismiss, or even despise.
As Jesus alludes to in the Sermon on the Mount, all violence stems from internalised anger. And anger is rooted in pain. The inflicted self. On the narrow way we get to walk closely with our enemies. We touch and are touched by each other. We feel each other's pain. Gain understanding of its origins. And, in so doing, we re-connect and reconcile.
So Be It.