One of the questions we get most frequently is what resources would we recommend for a Christian to learn more about Critical Race Theory and Social Justice from a biblical perspective. Here they are:
- Youtube
- Articles
- Books
Guest contributor David Kim
Here are some of my initial thoughts on what is sin, and what is not sin, when it comes to nationalism (a hot topic today). This is obviously written from the perspective of a conservative living in these tumultuous times; hopefully as a guide to keep those who are conservative Christians from sin (and acknowledge to the world that we do believe that such and such is sin), but also to defend against accusations that are not true.
Here it is in no particular order, and definitely not an exhaustive list:
It is a sin to identify more with an earthly institution or political party than as a citizen of heaven.
It is not a sin to understand that we are citizens of two kingdoms, first and foremost a heavenly kingdom, and secondly, an earthly kingdom. It is furthermore commanded that we seek the welfare of the city in which God sends us. For an American citizen, it is America, and part of that includes vibrant participation in the republic.
It is a sin to focus more on earthly politics or power than the Gospel and the everlasting Kingdom.
It is not a sin to be concerned about government, influence, and power (and who’s hands it is all in) for it affects real people in time and space, and affects believers and our commission (in real time).
It is a sin to believe that either the Republican or Democratic Party is God’s party.
It is not a sin to believe that one party’s platform better reflects God’s ethics than the other.
It is a sin to believe that Donald Trump is the savior or defender of the Church.
It is not a sin to understand that Donald Trump’s Presidency can be more legally beneficial to the church than the alternative.
It is a sin to idolize Donald Trump, or in other words, to put our trust in him, or any man or woman or institution.
It is not a sin to believe that God may have had a purpose for Donald Trump (as He had for many other pagan rulers in the Scripture), nor is it a sin by lesser measure to recognize that some or many of his platform, policies, and actions have been beneficial for the world, America, and even for the church; or to believe that the alternative can be detrimental for the above.
It is a sin to equate political success to Kingdom or spiritual success.
It is not a sin to pray for political success of elected officials, for Kingdom and spiritual success can be affected by (but not dependent on) government success or failures.
It is a sin to equate Christian fidelity with Republican or Trump loyalty. To judge one’s faithfulness to God by judging one’s faithfulness to an earthly institution or person is gross misadministration of law of God.
It is not a sin to be a Christian, and American citizen, in support of the Republican Party or Donald Trump. It is furthermore not a sin to call out or reprove the politicians that we might even voted for.
It is a sin to simply ignore or downplay the sins or character issues of any leader, which in my opinion includes Donald Trump and Joe Biden / Hilary Clinton (in view specifically of 2016 and 2020 elections).
It is not sin to understand that we are dealing with imperfect choices in a fallen world, and that Christians should labor to make the best choice in such circumstances, while never justifying past, present, or future sins/ flaws of leaders.
It is a sin to put Tax-status, government favor (ie lack of persecution), or other state-sanctioned benefits, above Gospel fidelity.
It is not a sin to pray for and desire good government so that we might live peaceable lives of righteousness, so that all men might be saved (1 Tim. 2)
It is a sin to riot, invade, or destroy personal or public property, whether in cities or especially at the Capitol.
It is not a sin to protest, as gathering is a right to assembly as enshrined in the Bill of Rights; and one side should not be legitimized above the other in this.
It is a sin to believe that America is God’s only, uniquely favored nation; as such is reserved for Israel alone.
It is not a sin to believe that America has a redemptive purpose from God, as does every nation in God’s will and providence; and that this purpose can be uniquely (in its time) global in scale and influence, redemptively meant for the Gospel advance.
It is a sin to believe that America is or should be a theocracy.
It is not a sin to understand that America has been profoundly shaped by Judeo-Christian ethics, and that these principles have led to its prosperity, and that the Church in America has been one of its primary influences for good.
It is a sin to believe in separation of God and state, for God rules over the nations and all nations and their inhabitants will be accountable to Him.
It is not a sin to believe in separation of church and state, as the original intention of said words were to protect to the church from the domineering influence of the state. It is also not a sin for a Christian to take their conscience and worldview to the voting booth, as all other voters do.
It is a sin to ignore the great sins and tragedies in America’s history, to whitewash historic tombs, and to react poorly against said accusations.
It is not a sin to believe in God’s redemptive and mercy, and discipline, displayed throughout history; and that America has been, by any relative historical measure, a nation striving for goodness unparalleled in the history of civilization.
It is a sin to fight against LGBTQ agenda and the sexual revolution, so that whoever can keep the status quo of power, or so that Christians don’t have to face discomfort or loss of influence in culture.
It is not a sin to contend for the moral righteousness of a nation, to understand God’s intentions for human flourishing and societal prosperity as laid out in Scripture, as shown in the Biblical family unit.
It is a sin to simply ignore the race issue in America, denouncing it all as critical race theory, in order that we can continue to deny the racial woundings and tensions of our nation’s history.
It is not a sin to reject critical race theory as the Christian understands that that worldview can never heal nor reconcile; and also the Christian understands that the ministry of reconciliation laid out in Scripture is antithetical to CRT or any other such worldview or methodology, but that the race issue is his or her burden (and the burden of a nation).
It is a sin to equate Christianity with ‘whiteness’ or ‘blackness’ or _____ness. It is also a sin to divorce Church history from any ethnicity or nationality, whether it is European, Middle Eastern, African, or Asian simply in the name of equity.
It is not a sin to recognize the unique contribution of many tribes and tongues in the formation of Christian worldview throughout the ages, preeminently the Jewish inheritance. This is said in caution, as it is ultimately Scripture that interprets Scripture. However, different civilizations have contributed to the growth and development of Christianity, including Western Civilizations.
It is a sin to be xenophobic, or to hate the stranger or alien, or to treat any human being as less than by their nationality.
It is not a sin to acknowledge that immigration is a complex issue, with human rights issues spanning both Republican and Democrat presidencies and congresses. Nor is it a sin to desire sensible immigration reform, to acknowledge the threat of bad actors across borders, to be sympathetic to those truly in need, and to affirm lawful and orderly process in immigration.
It is a sin to contend for the ending of abortion whilst ignoring every other issue or command of the Bible.
It is not a sin to understand that the severity of abortion in the Scriptures (the only sin which God did not forgive nationally) and the reality of abortion in America makes it a primary moral issue today. Above all other issues, it is a directly black-and-white issue of the shedding of innocent blood. It is also uniquely an issue with tangible state sanctioned laws and judicial implication. It is also not a sin but discernment to recognize that above any other issue, the two parties are diametrically opposed on this issue. It is of the highest sin to tolerate this issue.
It is a sin to hate other nations, or to view any other nation as truly an enemy, for the Christian belongs to a heavenly Kingdom, and his or her fight is not against flesh and blood.
It is not a sin to understand that there are rogue nations, bad actors, and wicked governments in the world that oppress human beings made in the image of God, threaten global stability, and are opposed to the church. As the world allied against Hitler and the Nazi government, so there is such a thing as good to be championed and an evil to be opposed in this age.
It is a sin to believe that America is the only hope for the world.
It is not a sin to understand that America is currently uniquely-positioned as the sole superpower to restrain evil and conflict, and that America’s decline/collapse will plunge the world into chaos, as it is already growing in rogue nations worldwide. A change in America’s status will change the world as we know it, most likely for the worse.
It is furthermore a sin to desire America’s superpower status, because of some sense of Western superiority, or American exceptionalism (loosely defined).
It is not a sin to understand that the Pax Americana or the American Century has alleviated global poverty on unprecedented scales, generated more wealth than ever in history, created global peace unseen since before the World Wars, and that in this peace the Gospel has advanced further than all of church history combined —and to desire such is not wrong but good.
It is a sin to believe that America is the only hope for the Gospel. It is a sin to tie the Gospel with so-called American Imperialism, for the Word of the Lord is never dependent on man or any nation.
It is not a sin to acknowledge that America has made the greatest contribution to the Gospel in the history of the church, and continues to make a place in the world for Gospel advancement due to economic, military, and spiritual reasons.
It is a sin to blindly support American militarism, or any militarism whatsoever.
It is not a sin to understand the role of the government is to bear the sword to restrain evil, in America’s case, globally.
It is a sin to believe that conservatism or GOP leadership is necessary for Gospel advancement.
It is not a sin to believe that increasing progressivism, Marxism, and secularism are threats against the Gospel advance in this present moment (not ultimately, obviously).
It is a sin to believe that the Gospel can only spread in environments of religious freedoms.
It is not a sin to understand that religious freedoms, and seasons of human civilization that allowed for religious freedoms, have resulted in the greatest spread of the Gospel, and that such should greatly concern those who are impassioned for souls.
It is a sin to hope for Donald Trump or other Christian-friendly government (religious freedoms) so that Christians can individually or corporately (churches) maintain popularity, influence, and prosperity.
It is not a sin to hope for Christian-friendly government so that we might be free to live righteous lives, preach the Gospel, and serve all with a faithful Christian ethic.
It is a sin to believe that America is unconditionally favored and chosen by God.
It is not a sin to understand that America was raised up by God for His sovereign purposes, and that just as easily God can bring down America if she is found wanting in the balance. Repentance and humility is our only guarantee before the Throne.
It is a sin for Christendom to desire worldly power or wealth for its own sake.
It is not a sin for Christians to desire worldly impact, only to be salt and light so that the world might be preserved from evil, glorify the Father above, and come into the saving knowledge of His Son.
Guest contributor David Kim
To those who have seriously studied Marxism and its offshoots (socialism, communism, and CRT), what is happening today is nothing new. Intersectionality, Race Theory including Black Lives Matter and Liberation Theology, LGBT movements, Feminism including Me Too, the new Class wars like Occupy, are just the latest descendants of a century-and-a-half old train of thought. The narrative and language that is commonly used in main stream conversation, as well as even in the church, have come from a predominantly Marxist worldview.
I’ll say it plainly: the Marxist worldview is completely antithetical to the Biblical world view. The Marxist worldview, I can concede, can make observations that are true, and even observations that were previously undiscovered or ignored. However, observations come down to data sets, and interpreting data is the function of worldview. The short of a Marxist worldview is this: the world and history is divided into two classes, the oppressed and the oppressor; and it is incumbent of the oppressed to overthrow the oppressor. This can be applied endlessly to Classes of wealth, women and the patriarchy, POC and white establishment, etc.
Here’s where the Bible cuts in with force: the only division that we see in Scripture are those in Adam, and those in Christ. The Church was meant to be the shining beacon of unity and love to the broken and divided world that in Him “there is no distinction between Jew nor Gentile, slave nor free, Male nor Female.” In other words, there is no distinction with regards to Race, Wealth Class, or Gender. The world is expected to divide along these lines, but the Bible attributes that division to the sin nature of those in Adam, not as a fundamental worldview like Marxism would.
The Christian also understands that there are power imbalances, and that those in power have frequently abused those under their power. This is not new. This has happened virtually in every circumstance and setting of power throughout history. This is not an attribute of Whiteness, Men, or the Wealthy, as contemporary Marxists would claim. This is an attribute of fallen humanity in possession of power. To every example of ‘oppressor power,’ there is a counter example. Colonialism and racial cleansing was not a solely European doing -just take a look at the era of Imperial Japan. The Christian worldview expects this to be true: sin nature bears sin as its fruit, and this is amplified when fallen men and women possess power.
With the Biblical worldview there is a Christian imperative -we aren’t simply bystanders in history, as fallen as the world might be. The Bible is also clear that the Church is to be as salt and light in the world, and to disciple the nations in the teachings of Jesus Christ. Where injustice and unrighteousness exists, we are to challenge it with moral force and prophetic clarity. This is why almost every justice movement in the history of the West was led by Christians. Furthermore the greatest imperative of the Christian is to make disciples of Jesus Christ, which is in essence to make light-bearers out of fallen image-bearers in every tribe and tongue. This more than anything will produce by its fruit the salting and lighting of the world.
Marxism and its offshoots not only has a fundamental worldview, but a fundamental imperative. That is, the oppressed are to overthrow the oppressors (whoever they are deemed to be): IE revolution. This is the path to enlightened and equitable civilization. Like Christianity, Marxism presents an explanation of human suffering and prescribes a solution. However, this world view and solution are fundamentally different. Historically, these revolutions have been dangerous and futile in human happiness. Ideas are not developed nor do they play out in a vacuum -ideas have consequences. The last century has been a global experiment in the outplaying of Marxist ideology, with devastating consequences for the world.
There has been a fairly interesting reception from particularly the Christian world to this influx of Marxist ideology. Many in the Church have freely given themselves to a degree of Liberation Theology and subscribed to movements like Black Live Matters, Occupy, or Me Too. I understand why. Not only are these ideologies seductive, they attract sympathy. Without righteous voices making clear sounds (or silenced), these movements have been presented as the only alternative to perceived injustice. I have been vocal and critical on this in the past.
Furthermore, very few of these present day movements have been clear with their goals on the onset, so confusion and/or deception is to be expected. The rallying cry to stand with Black Americans who as a people group experienced incredible, historic pain; or to stand with women who had been abused or harassed -THESE ARE VERY NOBLE GOALS. But we have to ask, what is the end point of these movements? And we see some measures of the radical notions of ‘overthrow’: defunding the police, silencing free speech, violence in the streets, deconstructing the nuclear family, and proliferating the abomination of abortion. It’s become self-evident that many of these movements (without a doubt at the organizational level) will not be satisfied.
I say with full faith that some leader or some ministry could rally around Black Lives Matter, Me Too, Occupy, or other pop-Movements with the purest of intentions. I also say with full conviction that they are at best deceived or ignorant, or worst, in full agreement with false ideologies. I do believe it is immature and dangerous to say (as many do): “Call me a Marxist, I don’t care. I still stand with X Y Z cause.” This is folly. Agreement with a worldview is agreement with its imperative. There can be no reconciliation of race, gender, or class in the Marxist worldview and imperative; there can only be revolution. And Christians, above all, have been given the ministry of reconciliation. (And let’s live it and prove it. Lack of action on the church’s part is part of the root problem; see previous posts).
WHY I WROTE THIS: WHATS AT STAKE IS THE MISSIONS MOVEMENT
The underlying reason for this post was not to write about or expose Marxism. Much of this has been said better, and more in depth, from far more brilliant people than myself. What is at stake at the end of the day, and for me that is the MOST IMPORTANT, is the FUTURE OF THE MISSIONS MOVEMENT and the WORK OF THE GOSPEL.
I love America, I really do. I am convicted that any movement, doctrine, or cause built on any foundation of Marxism will be detrimental to the nation. But I’m not Anti-Marxist simply to be Pro-American or Pro-Nationalism. At the end of the day, as believers, what drives us can’t be simply love of country or love of Western Civilization. I am deeply concerned with the influx of Marxist thought into the nation and into the Church primarily in consideration of the global work of the Kingdom.
The Marxist framework views the work of Global Missions as, at best, an intrusion. To the modern-day Marxist, Missions and Evangelism is a demonstration of White Privilege, White Supremacy, Western Imperialism, onto ethnic minorities worldwide. This seems like extreme language, but I need only to point to the martyrdom of John Chau. Within days of his last letter circulating, many questioned not only his wisdom, but also the Biblical worldview. Is it right for an American White Male to force his religious views upon natives of the Sentinel Islands? What kind of privilege is it, that this person would go to a people who would be unwillingly exposed to all kinds of western diseases? Hearken all kinds of images of the worst stories of Manifest Destiny, 18th and 19th Century Colonialism, et al. I have read and heard it all here.
If the fundamental imperative of the Christian is to make disciples of and to disciple nations, we are in direct conflict with the fundamental worldview and imperative of Marxist Ideology. SIDENOTE on LIBERATION THEOLOGY: (Cleverly, Marxist ideology has crept into the church in the form of Liberation Theology, which insidiously changes the very premises of the Gospel. In liberation theology, no longer is “sin” an “sin against God’s law,” but sin is “the oppressive actions of the oppressor against the oppressed.” (Just two days ago, I read a post from a known black ‘Christian’ leader that although he disagreed with another black leader, he would not disagree with them publicly or call them out because he is a committed ‘anti-racist’). The oppressed, it is implied, cannot “sin.” Repentance is redefined to be the “oppressor” repenting for his/her “sin” against the oppressed. Salvation then, is not deliverance from sin and death, it is deliverance from the oppressor. Thus, those who believe in Liberation Theology think that they can reconcile their worldview and imperative with both Marxism and the Bible. But this is heresy -this is “another gospel.”)This might seem extreme for some, and it is true that I have used extreme examples. But we are at the extremes in our culture today, and it is a very alarming that what I have written is playing out in our culture right now. Those churches or ministries who are imbibing in the spirit of the age today, even with good intentions, will soon find that the fruit produced will inevitably be bad fruit. If you give any false ideology an inch, it will take a foot, and then it will take the whole thing. Jesus puts it this way: a little leaven, leavens the whole bread.
HERE IS MY POINT.
The Student Volunteer Missions Movement took place within the greatest era of missions in human history up to that point in time. The SVM also had an end. What accelerated the death of the SVM was two demonic ideologies: (1) liberal theology (2) the social gospel.Liberal theology swept the European church in the late 1800’s, and began to deny the central tenets of the Christian faith. Forget the virgin birth and the resurrection and the Gospel, they said, the only thing that matters is ‘Christ’s teachings of love.’ In fact, the rallying cry of the liberal church was ‘God is love,’ and that means ‘love your neighbor.’ “LOVE WINS.” If you don’t see that same spirit behind the LGBT-acceptance and Critical Race Theory in ‘church’ movements, look again.
The Social Gospel took this further. They said: the primary objective of missions is not making disciples, it is helping people. It is the Church becoming the hands and feet, feeding the poor, elevating the oppressed. Now that is all good, but not without the exclusion of that actual imperative of Jesus to make disciples. So the eternal thrust of the Gospel was lost, replaced with temporary alleviations to human suffering. This, they argued, is the work of salvation. If you don’t see that same spirit behind the ‘outrage’ against John Chau, behind liberation theology, then look again.I am fervently, ceaselessly, praying for the greatest move of missions in history. I think there are many hindrances, and we need to point the fingers at ourselves first -the love of self, the American dream, lukewarmness, etc. There is a judgement internal that is first. But I also perceive, with others, a great external threat. The Marxist ideology that is coming in is not something that can be coddled, rethought for the church, or tolerated. It is an existential threat to the work of the Gospel and the worldview and thus Gospel imperative of a generation.
I said before, and I’ll say again: Marxists can have true observations. Perhaps it is God who using Marxists right now to expose things that were hidden. But the same can be said of any false ideology -this is what common grace is all about. That is not the same as receiving the false ideologies themselves. This present wave of Marxist ideology and worldview must at every point be exposed, confronted, and destroyed. And Christians must make double the effort to provide and prove the solutions that Marxists suppose, in both the areas of temporal justice, and above all, eternity.
Every disciple of Christ has a great calling and destiny. It’s not just for pastors; it’s for all believers. Unfortunately, most Christian leaders who speak about the topic of calling tend to either keep it very vague (“you have a great calling on your life!”) or equate it with a person’s career (“you’re called to be a great doctor.”) Both these options are problematic, however. In the first, the calling is so vague that believers feel little sense of purpose in it. If we told our soldiers that they were “called” to be warriors, but never gave them specific training or discipline, would they be ready for battle? Of course not. Unfortunately that is likewise the case for many believers today, who congratulate one another as “overcomers” and “more than conquerors” but in truth are the greatest backsliding generation of believers in our nations history. This is the consequence of spiritualizing “calling” to be effectively meaningless. The second option–equating calling with career–is equally problematic. Believers who take on this understanding are tempted to idolize their careers, or conversely, get thrown into confusion if their chosen career path doesn’t work out. We cannot follow God well if we believe that He is behind every promotion and the devil behind every demotion. Even many pastors believe this, equating the size of their church with the favor and calling of God. But we see in Scripture that John the Baptist’s loss of ministry influence and subsequent arrest and execution was not counted as failure but success! And likewise, it was Christ’s willingness to offend his followers (John 6) and be obedient unto death that signified him as worthy to rule over all of heaven and earth. The truth is that our calling is not our career, and often we must sacrifice our income or reputation to be obedient to God. In fact, Jesus was a carpenter and Paul a tentmaker, but neither profession constituted their true callings.
Similarly, each believer has a calling that has a true calling that is independent of their career. It is also important to note that we can fulfill our callings, or fail them entirely. This is why there is a judgement, and this is what makes a calling worthwhile to pursue in the first place, after all. A calling that every Christian automatically fulfills or that Christ has already fulfilled for us leaves us with little to do or without purpose here (which is unfortunately how many believers feel today).
So what is it? The secret to our calling is found in the Great Commission in Mat. 28:
“18 Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. 19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.”
Matthew 28:18-20, NIV
Most believers have been taught to see this passage as a call to missionary work abroad, but that is really only the beginning. Though missionaries may be the first to bring the gospel to a region, the lionshare of the commission–to teach the nation to obey his commands–is a corporate responsibility that every believer has a part in. We are, in a sense, all missionaries to the nations in which we live. Put another way, God expects entire nations to obey his commands, and calls his followers to use their influence to make it so. There are limitations to this–we warn and persuade rather than coerce–but the goal is the same: work to accomplish a thoroughly Christian culture in the nations of the earth.
I am often refuted in this point by those who vaguely point towards the concept of freedom of religion. Let me say that I firmly support and uphold religious freedom in the sense that I do not believe the Church or governments should be coercing people to believe in God or something similar, but that is a far different understanding than the one that believes that we should promote “tolerance” in the sense celebrating all religious beliefs as equally good. The latter is a tenet of a Humanistic worldview, and is deeply unbiblical and unchristian. It is precisely the kind of a idea that we are at war with. Jesus warns that all those who refuse his lordship will be condemned. Paul publicly declared in Athens that the God of heaven commands all men to repent for worshipping other gods and to put their faith in Jesus (Acts 17).
The call to disciple nations is for every believer, and we are gifted in various ways to accomplish this. Some are writers, some encouragers, some healers–but all ultimately have the same aim and goal–Christianize the nation. On this effort we shall all be individually judged. Some of us will be counted as faithful servants, and some will be punished as wicked and lazy ones. Much emphasis has been placed in the Church on the impossibility of earning one own’s salvation through works, but very little emphasis has been placed on the purpose of good works, or why so much of the New Testament devotes so much time to encouraging believers to do them. Though our good works are useless for gaining eternal life since it is a gift given for faith, the emphasis of Scripture is that such a gift renders a great obligation. We owe the Lord a debt that can never be fully repaid, but we will be judged according to our works and rewarded to the measure of our faithfulness. Some shall be relatively wealthy in the Age to Come, and some poor. Some will have high positions, and some low positions. These outcomes shall be awarded unto us according to our works.
This is the basis on which the Scripture calls us to deny ourselves, to take up our crosses, and to follow Him. We are to sacrifice all worldly priorities and selfish ambitions for the greater purpose of discipling the nation in the Lord’s ways. This is the same purpose to which the Old Testament prophets devoted themselves, and is in fact why the history of Israel is provided to us in Scripture. It was provided to us as a model for other nations to learn from. Just as Israel was engaged in national battle for faithfulness to Yahweh throughout its history, so are the other nations of the earth in a battle for faithfulness to Christ. Just as Israel experienced great “revivals” early in its history, and general decline afterwards, such is the pattern and temptation for every nation that comes to know Christ in a general way. In Israel’s history, God called prophets to galvanize the nation to remember the Lord, to forsake other allegiances, and to faithfully obey His commands. They were opposed by those who paid lip service to Yahweh, but compromised with other gods.
The same is true for faithful believers today. We are called to stand firm for Jesus’ commands, and call the nation to repentance and obedience to them. Like with ancient Israel, nations are expected to remember the wonders that God did in that nation’s past. Here in America, we have had several significant revivals, including the First and Second Great Awakenings, the Pentecostal Outpourings of the early 20th century, and the Jesus people movement of the 1960s and 70s. Like God commanded the Israelites to be very careful to remember and to tell their children, so He expects America’s generations to be faithful to the revelations of their grandparents and great grandparents. It has become popular in some circles to say that we cannot expect unbelievers to act like believers, but that is exactly the expectation that God has for them, hence the Judgement.
Jesus told his believers that they were “salt” and “light” in the land (Mat. 5). They were to preserve their lands from judgement and declare truths that others were afraid to or unable to see. But what if the salt lost its saltiness? Then it was fit only to be “thrown out” and “trampled underfoot.” This speaks of how a national Church that has lost its ability to “season” its nation with righteousness deserved to share in its nation’s judgement. Even as Jerusalem was “trampled” by the Romans and its people scattered in 70 AD, so can America–and any nation–be judged for practicing great sin.
We stand at a crossroads in the history of our nation. Will we continue down this path of rebellion against the Lord and his commands? Will we continue to celebrate sexual immorality and be content to let our unborn babies pay for the sin, or will we push back?
4 Those who forsake instruction praise the wicked,
Prov. 28:4
but those who heed it resist them.
It is time for reformation in the American church, to stop playing church games and to start being serious about contending with the nation for mass reformation. It’s time for it to take its place as the righteous remnant that will push back against the darkness. Even as 7,000 persisted in the days of Jezebel, a remnant will not bow down today to the spiritual forces of Marxism or Secularism or apathy, and we will resist.
The Lord is a God who avenges.
O God who avenges, shine forth.
2 Rise up, Judge of the earth;
pay back to the proud what they deserve.
3 How long, Lord, will the wicked,
how long will the wicked be jubilant?4 They pour out arrogant words;
all the evildoers are full of boasting.
5 They crush your people, Lord;
they oppress your inheritance.
6 They slay the widow and the foreigner;
they murder the fatherless.
7 They say, “The Lord does not see;
the God of Jacob takes no notice.”8 Take notice, you senseless ones among the people;
you fools, when will you become wise?
9 Does he who fashioned the ear not hear?
Does he who formed the eye not see?
10 Does he who disciplines nations not punish?
Does he who teaches mankind lack knowledge?
11 The Lord knows all human plans;
he knows that they are futile.12 Blessed is the one you discipline, Lord,
the one you teach from your law;
13 you grant them relief from days of trouble,
till a pit is dug for the wicked.
14 For the Lord will not reject his people;
he will never forsake his inheritance.
15 Judgment will again be founded on righteousness,
and all the upright in heart will follow it.16 Who will rise up for me against the wicked?
Psalm 94:1-16, NIV
Who will take a stand for me against evildoers?
“That’s politics; I’m all about the kingdom!” That’s what I told a friend of mine when I was in college. He was in the Republican club, and occasionally tried to convince me to support his causes. I was in a different world though; I led worship and a small group for my campus fellowship. I was engaged with campus prayer and evangelism. Politics seemed like a world apart, and it wasn’t for many years until I began to see how wrong I was.
It started when I tried several years later to disciple some college students. I had graduated myself by this time, but had a discipleship group of five college guys that I met with weekly. As I discipled them I could see how some of them were bothered by parts of the Bible and bonded more closely with definitions of compassion and liberation that came from more left-leaning political sources. It wasn’t just them; I noticed that all the students in my church that were part of one particular campus fellowship began to become much more political and ascribed to a brand of Christianity that spoke more about social justice and oppression than about personal repentance and salvation from sin. Over time, almost all of these students stopped identifying as evangelical and some left the faith altogether.
This incident wasn’t isolated; I’ve seen the exact same thing happen to many believers in my lifetime. That’s because these political ideas are not just political–they are manifestations of another worldview. When Christians struggle to believe in prayer, it’s because they are living in a Western world where miracles seem unreasonable. They have to fight to believe the Bible against the dominant cultural worldview that assumes there is no spiritual realm and no deity that answers prayer. The reason why religion and politics are so contentious is because they touch so closely on issues of worldview. Many Christians are right to fear a politicizing of the Church, but they don’t recognize that an apolitical Church is equally deceived.
Jesus spoke into the most controversial political issues of his day. In one incident his opponents attempted to trap him by asking him whether Jews should pay taxes to Caesar. This question was a trap because it was highly politicized, and no matter how Jesus answered many were sure to be offended. His answer was that they should pay taxes to Caesar and “give to God what is God’s.” This answer was sure to have angered zealots and others who hated the Romans. Jesus further angered them when he taught that his followers should “turn the other cheek” when struck, walk two miles when forced to walk one, and surrender their cloaks when their coats were seized (Mat. 5). All these were characteristics of Roman oppression towards Jews, and Jesus was seemingly taking sides on a very controversial issue of his day.
Other biblical heroes likewise became controversial by speaking forcefully on politicized issues. Paul became quite the controversial figure by declaring the gospel of Jesus as Lord. In declaring this he strongly implied that Caesar was not and that all the deities of the Roman pantheon were fraudulent. Earlier in history, numerous prophets from Judah rebuked the kings of Israel for setting up alternative worship sites because they didn’t want their subjects traveling to Jerusalem to worship. This was a highly politicized issue in their day, as the woman at the well (John 4) touched on when she asked Jesus on which mountain worshipers of Yahweh were supposed to worship. Esther transgressed political protocol when she sought audience with the king for the sake of saving her people.
Christians have a long and noble history of speaking into political issues for the sake of the kingdom. Abolitionists in Britain and America argued forcefully for the end of slavery. Martin Luther King Jr. pressured the nation to honor its commitment to “liberty and justice for all.” Deitrich Bonhoeffer passionately opposed the Nazi regime in Germany. The list goes on and on.
As followers of Jesus we have an obligation to stand for the truth, especially when it becomes unpopular or earns us enemies, which is precisely what a politicized issue is. In our current times, evangelical believers represent one of the largest voting blocs in the nation. In a time when school boards are pushing non-biblical sexuality on our children, freedom of religion and speech is threatened by state governments, and almost a million babies are aborted every year, the Church should be mobilizing every believer to vote.