Tag Archives: Politics

To My Fellow Christians Living In America

To my fellow Christians living in America, can I share with you a concern I have as a pastor?

America is now officially one week away from the official 59th U.S. Presidential Election. Although voting has already begun and election officials will likely continuing counting votes after November 3rd, the election will technically be over. Contentious politics, on the other hand, is far from over. The difficult and divisive issues will come again and again. That’s how politics go these days and I say that not to dismiss the importance of politics in a civil society. Every society needs officials to administrate, organize, and govern. What is really nice is when these officials can govern as representatives of their society, as leaders appointed to serve in office by ballots rather than bullets.

However, civility is not a given. There are many examples of political violence and civil war throughout history and America is not any exception. America has experienced civil war, political assassinations, etc…, so it would be foolish to think it can’t happen again. In the last couple of years America has seen the rise of extremists organizations, such as Antifa and Proud Boys. Recently, law enforcement arrested members of anti-government militia on charges of plotting violent attacks that included the kidnapping of Michigan’s governor. Then there’s the rapidly increased vitriol rhetoric that defines many political conversations, both in the news media as well as social-media.

As concerning as lawlessness and civil war is, that’s not my primary concern. As a pastor, my concern is with the witness of those who call themselves Christians and namely that in the midst of conflict, Christians will take up for one side or the other as though we belong to this world. That’s happened before as well. Instead of loving others, even if the other is an enemy, as Jesus taught, many Christians already seem to be taking up sides as though doing so matters more than bearing witness to the good news of the kingdom of God that Jesus proclaimed — living as disciples of partisan politics. That’s the concern because should there ever be widespread violence, civil war, etc… who will bear witness to the things that make for peace if those who claim to believe in Jesus Christ take up sides with another kingdom of this world.

Lord, have mercy!

I’m not suggesting that Christians cannot have a political opinion about what is best  nor am I saying Christians should vote or not. I’ll vote. Whether you vote or not is not my business but there is a big difference between voting and taking up sides in a conflict and in doing so, treating certain others as enemies to be conquered. 

So if we consider ourselves to be believers, people who confesses that Jesus of Nazareth is the Lord and Messiah, remember then who we are called to follow. Remember the life that Jesus has taught us to live, with its very peculiar beliefs, values, and practices. Don’t worry about what results, short-term or long-term, will come from remaining true to our confession but trust that God will bring about his redemptive good through our faithfulness in living as witnesses of God’s kingdom. If we can’t commit to that because it seems too hard or just seems too out of touch with reality, then we are the ones to be pitied because we are the ones who call ourselves believers and yet do not believe.

Lord, have mercy!

Diversity and the Wisdom of God

I believe in the church. By saying that, I don’t mean that I believe the church is the source of salvation. As believers, our salvation is from Jesus Christ and none other. What I mean  is that I believe the church, particularly in her localized expressions, is the means by which God is now making the good news of Jesus Christ and the kingdom of God known. That is, the local church is the vehicle or instrument through which the mission of God advances. This happens as the believers, led by the Holy Spirit, follow Jesus together as a local church.

Most likely we understand that the church participates in the mission of God by the doing of good works and that is indeed so. However, the witness of the church is also seen in who the church is.

Ephesians 3:10 says, “God’s purpose is now to show the rulers and powers in the heavens the many different varieties of his wisdom through the church.” The word that gets translated as “many different varieties” in the Common English Bible is an adjective describing the wisdom of God. It speaks of diversity and multiple dimensions or many sides. In fact, Joseph Thayer defined the word in his lexicon as “marked with a great variety of colors” (A Greek-English Lexicon of the New Testament, 1889). So God’s wisdom is shown in the fact that the local church is a diverse fellowship and read within the context of Ephesians, the church is a diverse fellowship of reconciled believers living as one unified local body of Christ.

Here is why this matters. Christian unity is not uniformity. As believers, our inclusion in Christ, which is our reconciliation to God and each other, does not eliminate our differences and make us all the same or imply homogeneity is the goal. Yes, we share the same common confession of faith in Jesus Christ but there is much diversity that still exists. The genius of the gospel is that it brings Jews and Gentiles, males and females, as well as slaves and masters all together in Christ (cf. Gal 3:28) who will no longer be defined by their differences, which foster division, but instead love and serve one another  as brothers and sisters belonging to God and each other—the family of God in Christ.

The beauty of the church is seen in her multi-colored expression of God’s accomplishment in Christ. As Christians then, we don’t become color blind as though our racial and ethnic identities have been erased. Our witness as a local church is that we are Blacks and Whites, Latinos and Middle Easterners, etc… who belong to each other and God in Christ.

Now let me ruffle the feathers and talk about the different political leanings found among Christian in America today. The reality is that Christians have different views when it comes to politics and voting. Some will lean left and others right, voting accordingly if they choose to vote. I’m not saying that every political view is right and morally/ethically justified and righteous. So there is a time for discussing the righteousness of our politics (and here I’ll recommend Lee Camp’s latest book Scandalous Witness: A Little Political Manifesto for Christians, 2020) but we must, it seems, acknowledge the political diversity that exists among Christians today.

What then does this political diversity have to do with Christian witness and the wisdom of God? Well, to begin, we live in a culture that is increasingly divided along political lines. In such a cultural climate, the genius of God’s wisdom might just be shown in the fact that though we may vote differently, we will still love and serve one another as brothers and sisters belonging to God and each other because we have received the grace of God in Christ. Consequently, wherever this increasing political divide leads among America, we will not draw sides based on how we may have voted and become a part of the “us vs. them” cultural divide. Even more importantly, should the cultural divide lead to some sort of active civil war, as Christians we will commit to not taking up arms because our reconciliation in Christ transcends whatever political differences we might have. Instead, as diverse people brought together in Christ, who now share a common confession of Christ with a commitment to following Christ, we will continue accepting one another with love and so maintain the unity of the Spirit as we speak the truth of Christ in love.

This is how we participate in the mission of God. As such participants, God displays his wisdom through our existence and good works to a society that desperately needs to know this wisdom.

Let Us Fix Our Eyes

My favorite Stanley Hauerwas quote says “Jesus is Lord, and everything else is bullshit.” I know those with sensitive ears might find such a statement shocking but that is a theological load of truth that Christians need to hear. We especially need to hear that Jesus is Lord and everything else is… as we move into the fall year of 2020, with a national election looming. We need to be reminded of it even in proliferation of the news media we are bombarded with everyday.

I didn’t watch the Democrat or Republican convention’s this year. I recognize the necessary role of politics in a civil society but I can read what the various speakers have to said without all the unnecessary hype. My interest here isn’t opining on the many claims, promises, etc… made by those running for office but I do have at least one exception. When politicians use Christian language, co-opting ideas and even the words of scripture for their own political end, I am compelled to say something because I find it troubling. 

This pilfering of the Christian faith for state politics happens often and Vice President Mike Pence is just the latest example. So my comments about what the Vice President says has nothing to do with his political affiliation. I was an equal critic of former President Barack Obama and President George W. Bush but here is the notable excerpt from Pence’s speech at the Republican National Convention:

My fellow Americans, we are going through a time of testing. But if you look through the fog of these challenging times, you will see, our flag is still there today. That star-spangled banner still waves over the land of the free and the home of the brave. From these hallowed grounds, American patriots in generations gone by did their part to defend freedom. Now, it is our turn.

So let’s run the race marked out for us. Let’s fix our eyes on Old Glory and all she represents. Let’s fix our eyes on this land of heroes and let their courage inspire. And let’s fix our eyes on the author and perfecter of our faith and our freedom and never forget that where the spirit of the Lord is, there is freedom. That means freedom always wins.

The quote references both Hebrews 12:2 and 2 Corinthians 3:17 but with the former, Pence replaces Jesus with “Old Glory” and “this land of heroes.” I’ve read the entire transcript of the speech as well as listened to the speech. It’s overwhelmingly clear that what Pence has in mind is not Jesus and the kingdom of God but America, in all of her patriotic splendor. 

As mentioned earlier, such rhetoric is nothing new for politicians, as every former living U.S. President and even those long past have applied Christian language and ideals to the American story. They’ve done so because Christians have for the most part tolerated and even believed what they’re saying. So the issue isn’t with the politicians but with the Christian church in America, allowing the Gospel story to be co-opted with little resistance and even approval on many occasions.

My concern stems from the fact that I am a follower of Jesus who happens to serve as a pastor and am deeply concerned for the Gospel witness of the church. Tolerating and even believing this co-opted rhetoric compromises the witness of the church. That’s because the American story is not the Gospel story told within the narrative of scripture and blending the two together isn’t the Gospel story. Blending the two stories together either adds to the Gospel story, which itself is a problem, or forms a civil religion out of America, becoming an expression of Christian Nationalism. Either way, this is a problem rife with idolatry because we live according to the stories we tell ourselves. These are the stories we accept and entertain.

Simply put, we are the stories we tell ourselves. As storied people, we live according to the stories we embrace. Like any narrative, the stories we embrace shape our beliefs, values, and practices. That’s how we become the stories we tell ourselves. The problem is that we’re trying to live two different stories simultaneously. Try as we might to convince ourselves otherwise, we don’t live two stories well — if at all. One must concede to the other and the story of Christendom, the melding of church and state, is the history of Christianity’s concession to a state narrative. Christianity in America has not been any exception. 

As I said, we don’t live two stories well but that shouldn’t surprise anyone. In fact, attempting to live both the Gospel story and the American story is a rather confusing witness. Just imagine Hans Solo, played by  Harrison Ford, within the story we know as Star Wars. There the Captain of the Millennium Falcon is with Princes Leia and Chewbacca. Immediately following the scene, Hans Solo begins talking about traveling to Nepal to recover the headpiece of the “staff of Ra” (taking up the role Harrison Ford played as Indian Jones in Raiders of the Lost Ark). That wouldn’t make a lot of sense, would it? Yet, that’s what Christians do when they try living both the Gospel story and the American story or the blending of the two. 

Some will wonder about Paul invoking his Roman citizenship to question the legality of the guards who were about to flog him without any conviction (cf. Acts 22-25). However, acknowledging his legal citizenship in this world hardly constitutes living according to the story of the Roman Empire. Paul was about to be flogged because he was living the Gospel story, which ran afoul with both many of his fellow Jews and the Roman Empire. Here in America, things are different. The American story has been allowed to shape the Christian life. It’s why many Christians have justified the wartime sword in furtherance of American interests, despite claiming to follow Jesus who chose the way of the cross rather than the sword. Now, as we enter the home stretch of year 2020, we are left wondering why Christianity has become so anemic in America. Perhaps part of the reason is that we have been living an alternative story to the Gospel Story, with just enough of the later sprinkled in so as to make the alternative story seem Christian.

By the way… most states have passed laws making the use of hand-held mobile devices illegal while driving. Why? Because we can’t drive well while trying to fix our eyes on both the road ahead and our smart phones. Maybe it’s time to say we will fix our eyes on Jesus alone. Not Jesus and Old Glory, just Jesus alone. Perhaps become a one-sport people and run only that race which the writer of Hebrew speaks of because we sure aren’t doing well trying to run two entirely different races at the same time.

“So then, with endurance, let’s also run the race that is laid out in front of us, since we have such a great cloud of witnesses surrounding us. Let’s throw off any extra baggage, get rid of the sin that trips us up, and fix our eyes on Jesus, faith’s pioneer and perfecter. He endured the cross, ignoring the shame, for the sake of the joy that was laid out in front of him, and sat down at the right side of God’s throne.”

– Hebrews 12:1-2

Welcoming Reconciliation: Embracing Christian Unity

As I have stated in the previous four posts, I believe the church is the living portrait of what God is accomplishing in Christ. That is, the church is the artwork of God which depicts the new creation God is bringing about in Christ. As the church follows Jesus in embodying the gospel by means of doing good works. the church serves as God’s poetry in motion. However, embodying the gospel means welcoming the reconciliation that God has accomplished in Christ but that is a challenge.

Welcoming Reconciliation

Whether we are talking about different races and ethnicities, different nationalities or  different Christian denominations, divisions and even hostility exist. That’s how it was for the Jews and Gentiles that Paul is writing too, that’s how its been in America, and in other parts of the world — past and present. Yet God has tore down these walls of division so that we can leave our racism, nationalism, and every other form of tribalism behind, if we’ll just see what God has done in Christ.

The apostle Paul says “Christ is our peace, He has made both Jews and Gentiles into one group” (Eph 2:14). The same is true for Blacks and Whites, Americans and foreigners, and even Democrats and Republicans or whatever affiliation we have. Christ is our peace, who has made us into one but we may never understand that if we don’t give our attention to what God has done in Christ, particularly in the crucifixion of Christ.

By giving our attention to the work of God in Christ, I don’t just mean reading the Bible more. Yes, read the Bible but remember that the Bible is like a window through which we are able to encounter the gospel Jesus Christ and the Kingdom of God. Too many times people have failed to do this, turning the Bible into a weapon to justify prejudices and sectarianism. That’s why it’s not enough just to read our Bibles. We must read our Bible to encounter what God has accomplished in Christ. 

     “God has already accomplished reconciliation that we speak of — oneness and unity in Christ. It is an ontological reality already in existence, not something we must achieve but that which we must receive.”

We know from other writings of Paul that righteousness or justification is based on faith in what God has done in Christ. That is, having a right relationship with God is a result of what God has done (grace) through the faithfulness of Christ which we trust in (faith). Realizing this, knowing how God has graciously made us a part of his new creation, then who are we to hold any sense of animosity, superiority, and exclusivity towards someone else because their skin is a different tone then ours? Knowing this grace of God, who are we to deny fellowship to another believer because they gather for worship in a church building that has a different name on the marquee than our church building?

In Christ, God has already created “one new person out of the two, making peace. He reconciled them both as one body to God by the cross, which end the hostility to God” (Eph 2:15-16). God has already accomplished reconciliation that we speak of — oneness and unity in Christ. It is an ontological reality already in existence, not something we must achieve but that which we must receive. The question for us is whether we’ll welcome such reconciliation. Will we welcome the peace of Christ that allows us to live as one with God and each other, saying no to the wall of tribalism, be it based on our race, our national origin, or even our denominational affiliation?

I’ll be the first to admit that welcoming reconciliation isn’t easy. That’s why we have to be honest with the truth. That means first we have to be honest with the truth of ourselves, whatever animosity, superiority, and exclusivity resides in our hearts. Once we can be honest with that sinful truth, then we can be honest with the Truth that is Christ by receiving the grace God extends to us and extending that grace to each other. As Christena Cleveland says, “We must do the difficult work of examining our hearts and reflecting on our attitudes toward other groups in order to uncover, uproot, and repent of the deep biases that self-esteem and identity processes have ingrain in us. Then we must affirm our truest, common identities as members of the body of Christ” (Disunity in Christ, p. 111).

So what is does it mean to welcome reconciliation, embracing our unity as one body that God has made us to be in Christ? To answer this question, let me first say that I don’t believe welcoming reconciliation means becoming colorblind in a manner that denies the reality of our race and ethnicity. (read Nijay Gupta’s article Neither White Nor Black”?: Paul’s Case Against Being Colorblind). Similarly, I don’t believe reconciliation demands social homogeneity, which means we can disagree on politics and still be siblings in Christ. I also don’t believe unity is uniformity in matters of Christian faith, in which we must agree with each other on every matter of doctrine and practice.

Then how do we welcome reconciliation and embrace our unity? Ephesians 4:2 says, “Conduct yourselves with all humility, gentleness, and patience. Accept each other with love.” I suggest this requires listening to each other and serving one another by submitting to one another and praying for each other. If you’re not sure, go read the rest of Ephesians. This is how we welcome reconciliation. It happens by treating each other as though we both belong together, all belonging to the household of God, as people saved by the grace of God who have become a temple which God dwells among though his Spirit.

A Gospel Affirmation: Christ is our peace. Yes, we are different skin colors and different nationalities but we call each other brother and sister in Christ and that signifies us God’s poetry in motion. That’s a living demonstration of what God has accomplished in Christ. Come November, we may cast different ballots but we’ll still regard each other with humility, gentleness, and patience and that signifies us God’s poetry in motion. That’s a living demonstration of what God has accomplished in Christ. As we read the Bible, we may disagree on  different passages of scripture but from our common confession “Jesus is Lord!” we’ll accept each other with love and that signifies us God’s poetry in motion. That’s a living demonstration of what God has accomplished in Christ.

That’s becoming reconciliation, because Christ is our peace.

Do Justice, Be Righteous

As I have stated in my last few posts, I believe the church is the living portrait of what God is accomplishing in Christ. Simply put, the church is the artwork of God which depicts the new creation God is bringing about in Christ. As the church follows Jesus in embodying the gospel by means of doing good works. the church serves as God’s poetry in motion.

Do Justice, Be Righteous

Our embodiment of the gospel as followers of Jesus happens as we become honest with the truth. In becoming honest with the truth, space opens for us to live as a community of healing, justice, and reconciliation. So let’s think a little more about what it means to live as a community in which there justice exists.

Let’s begin with the prophets of Israel, who did much more than just foretell future events to come. While the prophets proclaimed hope for the future, they also called people into repentance in regards to idolatry but also regarding corruption and injustice. For example, in a well known passage from Amos, the prophet says “But let justice roll down like waters, and righteousness like an ever flowing stream” (Amos 5:24). This passage is one of thirty-four times in the Old Testament where the words “justice” (mishpat) and “righteousness” (tzedek). In short, speaks more of the resolutions and policies in governing and rendering judgments, where as righteousness speaks more about the character and conduct or the moral/ethical practices that people live by.

     “We read scripture to follow Jesus and so the Christ-Centered and Kingdom-Oriented life that scripture proclaims must shape our imaginations for doing justice and being righteous as followers of Jesus.”

In surveying the way justice and righteousness are used as a pairing, Moshe Weinfeld says they refer not only “to the proper execution of justice, but rather expresses, in a general sense, social justice and equity, which is bound up with kindness and mercy” (Social Justice in Ancient Israel and in the Ancient Near East, p. 36). This is the thought world that Jesus speaks and acts from throughout his ministry and in his Sermon on the Mount when he says, “desire first and foremost God’s kingdom and God’s righteousness, and all these things will be given to you as well” (Matt 6:33, the word dikaiosunē may be render as both “justice” and “righteousness”).

Thus far, I have only used the words justice and righteousness without any adjective, such as social-justice and biblical-justice. I’m reluctant at times to use the phrase social-justice because it often comes with a lot of ideas backloaded into the expression that have more to do with ideologies than the gospel. I’m also reluctant in using the phrase biblical-justice because the word biblical often gets used to claim support for whatever ideas people already hold.

That said, the prophetic call for justice and righteousness in the Hebrew Bible has social implications. In fact, God has always expect his people to live as a blessing to others, which has everything to do with justice and righteousness in a social-sense. However, our social practices of justice and righteousness must derive from the good news of Jesus Christ and the Kingdom of God as it is narrated to us within scripture. We read scripture to follow Jesus and so the Christ-Centered and Kingdom-Oriented life that scripture proclaims must shape our imaginations for doing justice and being righteous as followers of Jesus.

This is why Jesus tells us to “desire first and foremost” the kingdom of God. However, that can’t happen if our sense of justice and righteousness is filtered through Democrat and Republican politics, or any other ideology. When political ideologies frame our understanding of justice and righteousness, the only thing we end up seeking is what we deem is good for us and the politic idol ideology that forms our thinking.

In the Sermon on the Mount, Jesus goes on to say “you should treat people in the same way that you want people to treat you; this is the Law and the Prophets” (Matt 7:12). As followers of Jesus, doing justice and being righteous begins with our own character and a commitment that we will love every person, treating them with honest, fairness, kindness, and dignity. Regardless of a person’s race, religion, sexual orientation, or national origin, we must have the character to do for others what we desire for ourselves if we are truly seeking first the kingdom of God and his justice/righteousness. That is why we have to listen and care for the poor, the marginalized, and the oppressed, just like Jesus did in his ministry.

This is what it means to do justice and be righteous, God’s poetry in motion.

The Gospel and Politics: Five Convictions

Recently I had a conversation with another follower of Jesus about the relationship between Christianity and politics. That’s always a dangerous conversation because religion and politics are two subjects that are very personal and fraught with so much potential for exasperating conflict. It shouldn’t be that way but that is the nature of the beast these days.

6b-religion-vs-politics

Anyhow, when I speak of Christianity and politics, I am really speaking of the socio-political claim made by good news of Jesus Christ and the kingdom of God. Below are five convictions I shared in this conversation, with a few edits. Maybe in some future posts I’ll expand on each conviction but here are the five for now:

  1. The gospel of Jesus Christ pertains to the life we are living now into the future. That is, the good news of Jesus Christ is not merely concerned with eternal salvation in the life to come, it is about reordering life in this world in order to bring about new creation in Christ and thus heaven on earth. This is why a central aspect of Jesus’ teaching consists of a moral vision for human life (e.g., The Sermon on the Mount, Matt 5-7) but this moral vision is also a political vision leading people to a new way of living for the good of society (what politics is ideally about).
  2. The gospel of Jesus Christ is brought about through his death and resurrection, unveiling God’s new creation within history. All people are called to participate this new creation by faith expressed in repentance and baptism. Such participation is putting to death the old creation, including the politics of old creation. While the governing authorities of old creation still play a part in maintaining civility among old creation, everything about old creation is “rubbish” in comparison to what we now know in Christ (cf. Phi 3:8).
  3. The gospel of Jesus Christ is as much of a political claim upon our lives as it is a religious claim because Jesus is Lord. Either Jesus is Lord over our entire life or he is not our Lord at all. Therefore the gospel and as the gospel is preached, has everything to do with politics just as much as it does with religion, family life, etc… I disagree with the notion of two kingdoms articulated by Martin Luther, later expounded by Reinhold Niebuhr as Christian Realism, in which Christians participate in two kingdoms: the kingdom of God and the nation/state. Niebuhr believed the kingdom of God could not be realized upon earth but the kingdom of God, first manifested in Jesus Christ, is realized through the church. While the kingdom of God will not be fully realized until Christ comes agin, it is realized to the degree that the church follows Jesus and gives it allegiance to the kingdom of God rather than any nation/state.
  4. The gospel of Jesus Christ is a politic revealed to the world that proclaims the reign of God by announcing that Jesus is the new King. This is the witness of the church that is embodied in the distinct way in which the church bears witness to its alternative life. Such life involves renouncing the sins old creation (e.g., adultery, dishonesty, etc…) and bearing witness to the ethic of new creation by loving all people, showing hospitality to all people, caring for the sick and the poor, etc… The earliest Christians regarded this alternative life of new creation in Christ as a politic, which is why they insisted on identifying themselves as an ekklesia (an assembly).They’re were other terms the early Christian could have adopted that referred to private religious associations but instead they chose to call themselves an ekklesia, which referred to a public political association in Roman culture. Had they adopted the former, the church would have easily been accepted among Rome, which was a religiously pluralistic society, but in choosing the later, the church was rightfully viewed as a threat to the Roman way of life (the Pax Romana). 
  5. Therefore, the gospel of Jesus Christ embodied in the church should be and is intended as a subversive people among every nation/state-kingdom of this world, including America. This does not mean Christians are anti-state, for we do recognize the authority God has granted to all governing authorities in this world for maintaining civility. Therefore Christians do obey the laws of the nation they live in so long as these laws do not require any compromise with their embodied witness as followers of Jesus.

These are just some convictions I have come to as I attempt to live and preach what I believe is the full implications of following Jesus and bearing witness to the kingdom of God. I’m not sure how my beliefs work out in everyday life but then again, I am more concerned with what is right than I am with what results may come about. I’ll trust God to bring about good through our faithful witness as followers of Jesus. I’ll also add that I’m not against Christians voting or even serving in a public office. However, as America is in another contentious political season, we should be cautious about the way we engage in state politics. Our calling is not to be a witness for any particular politician or political platform and that means not wasting our energy trying to tell others who or what they should vote for. That’s because at the end of the day, I believe what really matters is the reality that Jesus is Lord and his kingdom has come.

Lastly, while I had these convictions stirring in my for sometime, one very brand new book that I found really helpful is Scandalous Witness by Lee C. Camp, which was released yesterday. I highly recommend you buy it and read it.

Post-Christendom America: Living as Church in the New Reality

In the new post-Christendom society of America, Christianity has lost the positional power of having dominion over society as it once did in the days of Christendom. Without the positional power, Christians are only left with the power of witness. Yet many Christians are in denial of this cultural shift in America. Though nothing speaks louder to Christianity’s loss of dominion than when certain leaders tell Christians that they must attempt to exercise positional power by voting or lose America.

Empty Church Building

I’m referring to an example I shared in my previous post Post Christendom America: Understanding and Accepting the New Reality in which Franklin Graham saying urged Christians to vote on a Facebook post saying, “Make sure that you are registered to vote, otherwise we will lose our country.” That Christians must vote or lose is telling. That is, if the only way we believe that voting is the only way that some “Christian” goal is achieved, then we’ve already lost (and if we don’t see the loss then why must we vote or lose?). We’ve lost our influence in America and we’ve lost the way of God’s kingdom which only comes by way of the cross.

All who want to come after me must say no to themselves, take up their cross, and follow me. All who want to save their lives will lose them. But all who lose their lives because of me and because of the good news will save them.” – Jesus of Nazareth, Mark 8:34-35.

These were the words that inspired the slain missionary Jim Elliot to write in his journal “He is no fool who gives what he cannot keep to gain that which he cannot lose.” Yes, Jim Elliot penned was writing in a very different context but I believe they are appropriate for Christians facing the challenge of a post-Christendom society and the loss of Christian influence. Why? Because I believe that by understanding and accepting the loss of Christendom power, new space opens for thinking about how to live as faithful followers of Jesus in a post-Christendom society. By understanding and accepting the loss, we can return to the way of Christ and learn to regain the power of the Spirit-filled witness by following Jesus. So there’s a paradox at work here in that by losing, Christians stand to gain which is also a gain for our local churches.

The question we must ask is whether we can let go of the assumed right to win, carry instead the cross and follow Jesus to his cross? Doing so is how we embody the gospel  because the good news of Jesus Christ and the kingdom of God. Because the wisdom of God is Christ-crucified (cf. 1 Cor 1:23-24). It’s not by adopting any political power or platform and voting so as to see certain laws pass, it’s by laying down our need to win and trust that God can bring about his kingdom through our willingness to carry the cross of Christ.

Now I’m not opposed to voting nor am I saying that Christians can’t vote. But there’s a difference between voting and spending our energy trying to convince other Christians to not only vote but also who to vote for (and who they shouldn’t vote for). The later makes us part of the world manifested in serving as an extension to the political parties of society, which obscures our identity as the church because we can’t embody the gospel if when the focus is winning a political election.

So here is how we live as the church in the new post-Christendom reality. We make following Jesus our singular focus so that we may learn to embody the gospel he proclaimed—the kingdom of God—in the new context, the new reality. That means getting more involved as a local church and not just for worship and fellowship but also serving together in the local community. A good place to start might be going on a prayer walk together, not stopping people to pray for them but praying quietly for the people and places you see. Out of this praying together, comes listening and learning for the ways in which God is already at work in the local community and how God is gifting the local church to serve. This means becoming present in the community but not as heroes, experts, and authoritarians, instead just as servants seeking to do good and even collaborate with the community where that is possible.

Here are some of the ways we do this in the church I serve, the Newark Church of Christ in Newark, Delware:

  • The People’s House: A ministry that works with the local hospital by providing free housing for families from out of town who have a loved-one staying in the hospital.
  • Blue Hens for Christ: This is our campus mission on the University of Delaware but in addition to leading students to follow Jesus, we help international students learn English and the BHC students also engage in service-oriented projects.
  • Food-Run/Pantry: The church operates a substantial food pantry for families in need and every Friday we take additional food into a couple of nearby neighborhoods. The groceries from our food run is supplied by supermarkets through a rejoined food pantry.

These are just some examples and I’m only sharing them as an example. Doing so doesn’t mean we have fully figured out how to navigate the new post-Christendom reality as follower of Jesus but we are learning.

At the end of the day, there isn’t any going back or turning the clock back to the era of Christendom, so the only way is forward into the murky waters of a post-Christendom and post-Christian society. The way forward isn’t promised to be easy and the good that God can and will bring, is not likely to be fully seen in our lifetime. But like all the people of faith listed in Hebrews that didn’t receive what was promised, let’s run this race with our eyes fixed on Jesus and not on the temporal positional power of state politics.

Post Christendom America: Understanding and Accepting the New Reality

Christianity in America is currently in somewhat of a precarious state. Many local churches are declining, with some even closing, and while the influence of Christianity’s past is still evident, it is increasingly contested and rejected by the populace. The beliefs and values embraced by society reflects a growing acceptance of religious pluralism. We now see the convergence of humanism and secularism expressed through the American lens of individual liberty, which is welcomed under the rubric of tolerance.

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Now I’m neither celebrating nor lamenting the changes that have taken place in America. I’m simply trying to name what is happening with the intention that I might be of some help to Christians and local churches in navigating the new challenges we face in the wake of such changes in culture.

One of these challenges is facing the reality that Christendom is over. By Christendom, I am talking about the importation of post-Constantinian Christianity from Europe into America in which the culture of society was heavily influenced by the power and prevalence of Christianity. By saying that Christendom is over, I am speaking in a proleptic sense in which its future death is already a conclusion or prognosis like that of a person diagnosed with stage-4 pancreatic cancer. That is, even though the vestiges of Christendom are still visible in America, the future fate of Christendom is already known and it’s evident by loss of Christianity’s influence in American culture.

The challenge for local churches and the Christians who make up those churches is learning to live as faithful followers and witnesses of Jesus in a post-Christendom society. Part of that challenge is overcoming any denial, though that is easier said than done. As Douglas John Hall points out:

In some places, including much of our own continent, it can even appear that Christendom is alive and well, unless one looks beneath the surface. In such contexts, Christian congregations and even whole denominations are able to carry on as usual, as if nothing had happened. But this response is often visibly contrived, and it is viable only as long as the economic conditions of churches are relatively sound. With each new decade, more and more Christians are driven to realize the watershed through which Christendom is passing (“The End of Christendom and the Future of Christianity,” p. 4).

In other words, the relative “success” of a local church is enough to obscure the reality of what is taking place. Christians are likely only hit with the post-Christendom reality when they see the decline of Christianity’s influence in visible manifestations. These manifestations might be the realization that once effective evangelism programs are no longer effective, that the small crowd of gathered worshipers are mostly over the age of fifty, or even seeing a church close for good.

Another challenge, it accepting the loss of Christendom and learning to live as the church in a post-Christendom culture. Many Christians are still trying to preserve a Christendom culture and in doing so, hinder learning how to live as “exiles” participating in the mission of God among a secular society that once was Christian but is no more.

One recent example is Franklin Graham encouraging Christians to vote saying, “Make sure that you are registered to vote, otherwise we will lose our country.” Can the post-Christendom reality not be any more clear when the suggested way for Christians to avoid losing is voting in an election? Can we not see the death of Christendom when fear is the motivation for engaging in state politics, a coercive form of power, in an effort to retain Christian interests?

Now don’t misunderstand me. I’m neither opposed to Christians voting nor am I trying to suggest whether Christians should or should not vote. Voting isn’t the problem per se. What is the problem is the suggestion that Christians must vote or lose. Franklin Graham’s plea begs the question of what is it that Christians stand to lose? A worldly kingdom or the kingdom of God? Which kingdom are Christians really fighting for if the fear of losing America, or any other nation, is what motivates their political engagement?  The suggestion is just another example of the way Christians fail to understand and accept the post-Christendom reality that is America in the twenty-first century.

But in coming to the point where Christian are implored to vote if they wish to win, perhaps we can see the futility in clinging to the vestiges of Christendom. If so, then there might just be some space opening up for reimagining how local churches can live as faithful followers of Jesus in a post-Christendom society. For that, stay tuned.

An Alternative Politic: The Faithful Witness of the Church

I know we have this thing called the separation between church and state in America but just a casual observation and we can see how that separation has often been blurred. This is why American culture was influenced by the reality of Christendom (was being the key word), with most Christians participating in politics through voting and holding public offices.

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Although many Christians are still very engaged in politics, the Christendom culture has nearly become thing of the past and will eventually pass altogether. While there are many Christians still clutching to Christendom, trying to preserve the past, the reality is that America is now a post-Christendom society in which Christianity is of little influence.

Lament if you with but I believe Christianity must shoulder some, if not a lot, of the reasons for the cultural shift. There are a variety of reasons but when some churches are more concerned with preserving their traditions, like wanting to revive the use of hymnals, and other churches are driven by consumerism, then the mission of God is subtlety lost among other utilitarian goals. There’s another reason why Christianity must take responsibility for the loss of influence that is more difficult to accept and it has to do with politics.

       “It’s time for a new reformation that opens space for an alternative community that embodies the gospel as an alternative and subversive politic.”

As already mentioned, most Christians in America have engaged in politics. They have done so with with good intentions but in doing so, many have given themselves to politics. Mainline Protestants veered to the left, while evangelicals turned to the right. Yes that’s a generalization but it’s one that more people are beginning to realize, except maybe for those Christians still deeply invested in politics. The investment itself serves a binary system defined and dominated by Democrats and Republicans, which really just represent two different sides of the same coin. That is, even though each side has significantly different ideas about how to govern (= rule) society, they both believe the only way forward is through the state. Also, it is this system that has determined the rules of engagement.

Locked within this binary system, Christians have been led to believe and will tell each other one side is good and the other is not. This has meant adopting the good side as our side, supporting it and defending it while ignoring or mitigating anything that might question the virtuosity of our side. Believing then that there are only two options, Christians will pressure other Christians to get involved because failing to vote for the good side is a vote for the other. This is why I have had Christians tell me that if I vote Republican, then I support a platform of injustice towards minorities and immigrants while other Christians have told me that by voting for a Democrat, then I am supporting abortion by voting for a pro-choice platform. Christians from both sides have told me that not voting is a vote for the other side, which is exactly what the binary systems wants everyone to believe.

According to the binary system, there isn’t any other options. But I beg to differ because I am a Christian who believes in Jesus and is striving to live as a faithful witness of Jesus and the kingdom of God. I believe there is an alternative to the futility of state politics, an alternative political party called the church of Jesus Christ. I know that sounds counterintuitive, especially in knowing the ways Christianity has woefully failed to live according to the teachings of Jesus within history. These failures are due, in part, to the rise of Christendom in which the church gained a favorable status, sought to maintain that status, and in doing so, compromised the gospel witness. Thankfully though the Protestant Reformation gave us the language semper reformanda (always reforming) because its time for a new reformation that opens space for an alternative community that embodies the gospel as an alternative and subversive politic.

   “The alternative for Christians requires an exclusive commitment to this way of Jesus Christ rather than trying to do both church and state at the same time.”

When Shane Claiborne tweeted about the need for a political party with a consistent pro-life stance, my reaction was that there should be such a party offering a consistent social-ethic and moral character derived from the gospel, the church of Jesus Christ. That politic was one of the distinctives among the community of disciples in the first century when they declared themselves to be an ecclesia. That’s because ecclesia referred to a public assembly that was open to all in which the concerns of the city, the was life was organized and lived.

That’s politics. Ecclesia was a political assembly. However, as an ecclesia gathering in the name of Christ, the allegiance of the people gathering in this assembly was to King Jesus rather than Caesar. In fact, had the followers of Jesus merely wanted to exist as a religious community, then there were other words they could have identified themselves with (e.g., thiasos, eranos) which referred to private religious associations. Doing so may have even made the disciples more tolerable in the religiously pluralistic Roman culture but the disciples steadfastly understood themselves as an ecclesia, an alternative politic that was a threat to Roman peace.

This understanding of church is largely unknown in America where our English word “church” is derived from the German word kirche, meaning building. So instead of understanding the local church as an alternative politic, the church has become a building located in place to gather for worship and then leave, returning to American life as usual — politics as usual.

Exactly what it will look like for local churches to live as an alternative politic in a post-Christian American culture is still an open and ongoing discussion. While America embraces free speech, freedom to assemble and religious freedom, it seems enslaved within a political binary system that has little capacity for imagining any alternative. So becoming an alternative politic in this context won’t be easy but that is what I believe that Christian, gathered as a local ecclesia, are called to be and in doing so, embody the gospel as a faithful witness to Jesus and the kingdom of God. This is the alternative politic that witnesses to a life beyond the futility of state politics but it requires a new imagination, relearning how to live as followers of Jesus and not just mere church-goers. The alternative for Christians requires an exclusive commitment to this way of Jesus Christ rather than trying to do both church and state at the same time. It will also require faith, trusting God to bring about the good through our faithfulness witness even if the results are not seen in our lifetime, which is the point of Heb 11:1-12:2.

Don’t Let The Political Tail Wag The Dog!

One of the blessings of preaching before the Newark Church is looking at the faces of those gathered for worship and seeing the diversity. Before my eyes are one church composed of people with different colors of skin, different nationalities, and even people who root for the Dallas Cowboys sitting amongst many fans of the Philadelphia Eagles. That sort of diversity is a beautiful thing and a living expression of the gospel.

115041Within the church I serve there even exists some theological differences. While we all share the same common confession of faith that Jesus Christ is Lord, there are other issues where you will find different perspectives. Creation, Election, and Spiritual Gifts, to name a few. That’s a victory there because there was a time when it was thought in our tribe, the Churches of Christ, that Christians must agree on nearly every matter of doctrine for there to be any fellowship. Today though, like the Newark Church, many churches understand that there are a number of different theological issues which Christians can differ on and still share in fellowship as they serve King Jesus together. Yes, there are some that still believe unity means uniformity but thankfully most churches recognize that it’s the blood of Christ, not our theological positions, that make us one in Christ.

That said, I sense a challenge that churches are going to increasingly face when it comes to embodying the gospel by living as a unified community of believers.

Politics.

“Just as we embrace the peace of Christ when we serve together as people of different skin colors and theological differences, so we must by joining together with people who hold different political views than our own.”

Unless you’ve had your head buried in the sand, you can already see the growing political division taking place in the United States. We also see that the gap in this division is growing as the differences on a variety of issues becomes more and more pronounced. Regardless of whatever political views we hold, what should alarm us is the impact that political division is having upon churches. According to research from two years ago, “More than half (57 percent) of Protestant churchgoers under 50 say they prefer to go to church with people who share their political views. And few adult Protestant churchgoers say they attend services with people of a different political persuasion.”

This is what I call allowing the political tail to wag the dog. Now don’t get me wrong, we all have political views and so we are going to hold different opinions. However, we are refusing the peace we have received in Christ, which he brokered upon the cross (cf. Eph 3:14-16), if we allow differences in political views to determine who we will break bread with. Just as we embrace the peace of Christ when we serve together as people of different skin colors and theological differences, so we must join together as people who hold different political views than our own.

Now I’m not suggesting that unity means we must suppress our political views, which is unlikely to happen anyway. What we must learn to do with any matter of difference is to speak and act towards others in a charitable manners, which is likely the biggest challenge. My hunch is that the reason why more people prefer a church where their political views are shared is because each side, to use the binary language of left and right, increasingly looks at the other with contempt and thus an enemy. And when people do express a political opinion, it is often met with some degree of vitriol — spoken or unspoken.

Is it any wonder why more people are basing the church they serve with upon whether the people of that church share their political views? This is all the more reason why we must listen to the instructions from that say, “Conduct yourselves with all humility, gentleness, and patience. Accept each other with love…” (Eph 4:2). Taking those instructions seriously means rethinking our political conduct. If the way we express our political views make people with a different view afraid to express their point of view too, then we are the problem. If we speak of people with pejoratives like “cuckservative” and “deplorable” or “libratard” and “snowflake,” then we are the problem. If people are weary of sharing their views because they know that rather than listening first, we will only shout louder the same old tired talking points, then we are the problem.

Humility, gentleness, patience, and love is the way we live into the peace of Christ, uniting with our political differences rather than allowing those differences to divide. And as a contentious election year is upon America in the midst of an impeachment trial, this matters now. Don’t let the political tail wag the dog! Though we will hold different political views, let’s stand on the side of Christ by leaning into the virtues of humility, gentleness, and patience as we accept one another with the love of Christ.