This episode tackles the issue of politics in evangelism. Since politics is mostly a secondary issue, Christians themselves disagreeing, it should be avoided, for it detracts from core issues of salvation. The U.S. is presently very polarized, and the likelihood that unbelievers associate evangelicals with the Republican party and/or Christian nationalism is high, often contributing to a hostile and defensive posture among unbelievers with respect to evangelists. The evangelist therefore needs to engage, if possible, on essential Biblical truths instead of wading into secondary points upon which the Bible is either silent or unclear. The maxim popularized by John Wesley (Rupertus Meldenius is the original source) is an excellent guide putting politics in perspective: "in essentials unity, in non-essentials liberty; in all things, charity." Politics falls under "non-essentials," therefore "liberty" (of conscience) and mutual respect should prevail. The character of the evangelist is often placed on trial as unbelievers keenly observe HOW we handle disagreement. Are we dogmatic and argumentative over minor issues or do we invite honest disagreement where all are free to disagree without souring the relationship because we prioritize unconditional love for ALL? Unfortunately many evangelicals have failed the test, making non-essentials essentials and love dependent on partisan affiliation. The evangelist, Christ's ambassador to unbelievers, must pass the test. "By this everyone will know that your are my disciples, if you love one another." (John 13:35)
Christian Nationalism: Subjugating Hostages Instead of Freeing Them
This episode mostly addresses the posture of believers towards the world. Christ's kingdom is not of this world (John 18:36), and therefore wars against people and the unbelieving culture at large are completely misplaced. Believers should war against the real enemy, "spiritual hosts of wickedness," instead of foolishly wrestling with flesh and blood. (Ephesians 6:12). The unbelieving culture around us is composed of hostages of the devil who are "held captive to do his will." (2 Timothy 2:26). Christians are called to liberate these hostages, not subjugate them to a so-called "Christian state," that essentially governs according to the power dynamics of this world. That many evangelicals are open to Christian nationalism underscores the misplaced identity of believers who haven't yet grasped their "alien" status, with respect to this world (1 Peter 2:11). And critically, the mission of Christ's kingdom alien ambassadors is neglected and undermined when worldly believers wrestle with flesh and blood and slaughter POW's in a misplaced culture war.
The Keys to the Kingdom of Heaven, NOT to the State
This episode elaborates on the previous episode, principally focusing on Matthew 16:18-19, where believers are given the keys to the kingdom of heaven. Christ builds His Church by calling people out of the kingdom of darkness and placing them in the kingdom of Christ, through the person of the Holy Spirit. The "ekklesia," or church literally means "those called out of." Those who don't respond to the call carry on in the kingdom of darkness, and the natural locus of ungodly power is the state. This fact alone points to the inevitable conflict of kingdoms as both the Church and non-Christians seek to co-op the State to serve their respective interests. The history of Christian nationalism largely reflects widespread corruption in the Christian Church based on an unhealthy mixing of the kingdoms. Since Christ gave believers the keys to the kingdom of heaven, NOT those accessing worldly kingdoms, Christians should focus their efforts on reaching unbelievers through preaching the gospel. Setting up earthly "Christian" kingdoms amounts to making the Church another powerbroker, diluting and corrupting its mission. Believers instead should utilize their LEGITIMATE authority to make disciples, not presuming they have been given a mandate to FORCE Christ's other-worldly kingdom onto non-Christians. The episode finally addresses "binding and loosing" as it relates to the keys of the kingdom.
The Proper Response to Christ’s Authority
This episode unpacks the appropriate response of believers to Christ's triumphant resurrection. "All authority has been given to Me [Christ] in heaven and on earth." (Matthew 28:18-19) Based on Christ's universal authority, Christians are commanded to make disciples of all the nations, and their primary mission is to proclaim the gospel, calling people out of darkness into the marvelous light. (1 Peter 2:9) The universal body of Christ is composed of those who have been called out of the kingdom of the darkness and transferred to the kingdom of Christ. (Colossians 1:13) The word "church" literally means "those who are called out of," and believers are given the veritable keys to the kingdom, as they proclaim access to God's kingdom through repentance and faith in Christ. This then is the mission of the church and the mandated response to Christ's universal authority. It is NOT the setting up of an abominable church-state mixture where all are compelled to submit to Christian rule, in the same way that mosque and state are intertwined in predominantly Islamic countries. The episode finally concludes that the principal enemy of the church (those who are called out of) is demonic forces ("gates of hell"), not the world, whose hostages we are called to liberate.
My Kingdom is Not of this World
This episode initially addresses the question based on Christ's interaction with Pilate in John 18:36 and John 19:11. Based on the other worldly nature of His kingdom, Christ told Pilate that his disciples didn't need to fight to protect Him. His kingdom would advance, and worldly "encouragement" or opposition is simply not a factor. Even though Christ acknowledged Pilate's DELEGATED authority in John 19:11, He doesn't make His kingdom "dependent" on Pilate's benevolent or adverse participation. Christ is crucified because He chose to lay His life down, and the kingdom of Christ is not beholden to Pilate, and by extension ANY KINGDOM of this world. The late John McArthur concluded the same, even claiming that "Christian nationalism doesn't exist." The episode concludes with a brief analysis of Matthew 28:18-19, whereby Christians are called to respond to the universal authority of Christ by making disciples from all the nations. Christ's dealings with Pilate and His subsequent instructions in the Great Commission reveal how believers are to interact with nation-states as we make individual disciples for Christ.
Clash of the Kingdoms
This episode mostly contrasts the essential characteristics of the kingdom of darkness and those of the kingdom of Christ, pointing to inevitable conflict in a so-called "Christian state." All men are naturally born into the kingdom of darkness, driven by "the big three," "the lusts of the flesh, the lust of the eyes, and the boastful pride of life." (1 John 2:16) Once a person becomes a Christian, he/she progressively identifies more with the Kingdom "big three": "righteousness, peace, and joy in the Holy Spirit." (Romans 14:17) Unfortunately many believers in the U.S. are at best "carnal Christians," in which worldly identity markers largely predominate over Kingdom characteristics. The episode then posits a grossly optimistic scenario in which 51% of American believes are substantially sanctified, motivated and identifying with the kingdom of Christ. Specifically Christian laws generated by a "Christian state" would inevitably produce a clash of the kingdoms, where the Big 3 of each would naturally collide in the public sphere. The ostensible solution, enshrined in the establishment clause of the Constitution, prohibits Congress from setting up a national church-state establishment presiding over all.
An Easy Answer, The World and Christians Want Different Things
This episode contrasts the essential characteristics of the kingdom of darkness with the kingdom of Christ, concluding that Christian nationalism is untenable. Those who make up the kingdom of darkness are dominated by the big 3, "the lusts of the flesh, the lusts of the eyes, and the boastful pride of life." (1 John 2:16) The characteristics of those participating in the kingdom of God are "righteousness, peace, and joy in the Holy Spirit." (Romans 14:17) Presuming that Christians were in the majority (51%) and all advanced in sanctification (an absurdly optimistic assessment), how would a "Christian state" govern where the remaining 49% are still dominated and controlled by the flesh? Specifically Christian laws would be untenable. Interestingly, Peter did not call Christians who now made up a "holy nation" to make secular nations Christian. He virtually acknowledges that true Christians will always be in the minority, describing them as "aliens" coming from respective countries (1 Peter 1:1, 1 Peter 2:10-11). Their obligation is rather to abstain from fleshly lusts, the defining characteristics of those still in the kingdom of darkness. Is it possible that many who obsess over culture wars and making America a Christian nation are vicariously participating in a version of the "boastful pride of life," in which a Christian state rules over its secular enemies? Rule by compulsion through a Christian nation-state becomes a power grab more aimed at punishing secularists than at persuading people to be reconciled to Christ. And Christian nationalists shouldn't be surprised that their "enemies" in the culture war reject Christ, as they push their "boastful pride of life" agenda.
Christianity: the Recasting of Earthly Citizenship
The most common definition of Christian nationalism is the merging of fleshly and spiritual identities, even to the point where one's fleshly (national) citizenship is on par with that of one's heavenly citizenship. Yet this marrying of the 2 citizenships doesn't take into account the Biblical consequences of heavenly citizenship, in which all other identities (nationality, race, class, sex, etc.) become secondary and so-called obligations to those identities should be renegotiated. Paul insists that kingdom citizenship amounted to a transfer from the kingdom of darkness into kingdom of His beloved Son. (Colossians 1:13) The kingdom of darkness that we once participated in was headed by Satan who wielded his power through people dominated by "the lusts of the flesh, the lusts of the eyes, and the boastful pride of life." (1 John 2:16) The vast majority of people at any given time in history are enslaved to their lusts, so John isn't exaggerating when he contends that "the whole world lies in the power of the evil one." (1 John 5:19) The nation-state is the natural place for the exercise of power by lust-driven, demonically manipulated members of the kingdom of darkness. Since Christians have been transferred from this kingdom into Christ's kingdom, their primary identity is that of kingdom citizens and all secondary identities come under the Lordship of Christ in the process of sanctification. Our national citizenship obligations are renegotiated, rendering us "aliens" (1 Peter 1:1), who partake of Christ's otherworldly kingdom (John 18:36), and "ambassadors" to worldly members of the kingdom of darkness. (2 Corinthians 5:20) Christian nationalism therefore amounts to an insurmountable conflict of interest of 2 opposing kingdoms with completely different goals and means.
Christians: a Holy Nation Composed of Aliens
The first part of this episode urges believers to promote the betterment of society through persuasion. This kind of "Christian nationalism" is certainly Biblical. Many however assess that Christian nationalists are those who would impose specifically Christian laws on the rest of society, going beyond the means of mere persuasion. The latter half of this episode provides Peter's assessment of kingdom citizenship in light of earthly citizenship. Believers' fundamental identity is that of a "holy nation" (1 Peter 2:10), and earthly citizenship status by comparison is demoted to that of "aliens." (1 Peter 1:1)
The Personhood of the Triune God Really Matters
This episode spells out the superior age of the Spirit inaugurated by Christ, and it is all predicated on the personality of the Holy Spirit which Jews deny. Christ contrasted the best of the prior age in the person of John the Baptist with "the least in the kingdom of God." The least among partakers of the New Covenant in Christ are greater than the best of the Old covenant. (Matthew 11:11) Christ inaugurated the New Covenant in His blood, and the Holy Spirit applies the Covenant to the world, convicting people of sin, righteousness and judgment leading to repentance and faith in Christ. (John 16:8-11)(1 Corinthians 12:3) When one is subsequently born again, he partakes of the divine nature, becoming a temple of the very personal Holy Spirit. (2 Peter 1:4) Conviction, repentance, faith and regeneration all involve the PERSONAL role of the Holy Spirit. It naturally follows that rejection of the PERSON and role of the Holy Spirit, who applies the New Covenant of Christ to the unregenerate, results in condemnation. No one comes to the Father except through Christ (John 14:6), and no one calls Jesus Lord except through the Holy Spirit. (1 Corinthians 12:3 Salvation then presumes the personal involvement of each member of the Trinity aimed at reconciling the world back to that Triune God. Isaiah 48:16 says "the Lord God has sent Me [the Messiah}, and His Spirit." The singular essence and salvific purpose of the godhead consequently requires that rejection of either the Son or the Spirit MEANS rejection of the Father who sent them. For this reason, Christians and Jews (who reject Christ and the Holy Spirit) do not believe in the same God.
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