What is Christian Nationalism?

No one, I suspect, would argue that the United States is perfect, nor ever has been. There have always been and always will be plenty of national failures to repent over. No one, however, would either take the position that the United States is the most evil nation the world has ever known. Almost every Christian in the country can agree that while we are citizens of the kingdom of Christ, the country He has placed us in is blessed but flawed.

Which is why it seems rather strange to me that one of the things Christians have been fighting over of late is “Christian nationalism.” All of us are on the same spectrum. None of us are on either extreme edge. Shouldn’t we be able to get along better? I have something of a heavy foot. Anyone who has ever taken a ride with me will quickly confirm that truth. I have, however, plenty of times, had cars go screaming past me. I have had pokey drives hold me up, often even in the left lane. I see myself as smack dab in the middle, not of a lane, but the spectrum of drivers. Those whizzing past me are crazy people. Those holding me up drive people crazy.

So it is with patriotism. I get annoyed when Christians wrap the gospel up in the American flag. I cringe when local churches ask the congregation to say the Pledge of Allegiance. I’m frustrated that so many of those who love and rejoice over our founding principles seem to have no clue that those principles have long since been trampled underfoot of Leviathan. But because those principles continue to be trampled underfoot even in our churches (or perhaps I should say outside our churches since we seem to have to wait for Caesar to give us permission to go inside), because I have deep and profound distrust of the party of death, its president, its various governors and its Chief Priest, the witchdoctor Jabjab, this makes me in the eyes of some guilty of Christian nationalism.

“Christian nationalism” is either the fever dream of those caught in the throes of Trump Derangement Syndrome or as rare as polio. Those screeching about it as some grave danger are the same ones who told us we’d all die if we left our homes, if we travelled abroad, if we didn’t get jabbed, if we didn’t wear masks. It is front and center of the strategy of the left to quell the principled right. It is Big Eva wearing the letterman’s jacket of that big man on campus, the quarterback of the Social Respectability team.

Do not miss the irony. One earns the epithet “Christian nationalist” simply by not embracing the ideology of the reigning power of our nation. One will be cast out of polite society for not toeing the party line. It’s the Christian version of Antifa, attacking lovers of liberty by fascistically denouncing and de-platforming them as fascists. The solution is not to wave the flag harder, but to trust the true King more fully. All authority in heaven and on earth has been given unto Him. Let us be of good cheer, for He has already overcome the world.

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US In Ukraine?

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Forever Friend, Chuck Miceli; My G-G-Generation

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Our Fundamentalist Betters

It is no new insight to note that in America the evangelical church is worldly and anemic. We are so earthly minded that we are no heavenly good. The anemia comes from the worldliness. But whence comes the worldliness? Like any other sin, we have options for placing its advent. We could argue that it began with the latest fad to hit the church. Or we could go back to the beginning, to the garden. Both have their advantages. It might be more helpful, however, to see the beginning of this descent at the height of the fundamentalist-modernist controversy.

Fundamentalism is so named for a fundamental reason. It was a movement that concerned itself with affirming, defending, and maintaining the fundamentals of the faith. As a movement, it affirmed the authority of the Bible. It affirmed the accounts therein of creation, of miracles, of the virgin birth, of the death and resurrection of Jesus. It affirmed the necessity of conversion through faith in the finished work of Christ. It affirmed, in short, the defining issues of historical evangelicalism. Why, then, isn’t the controversy called “the evangelical-modernist” controversy? To get at that answer we must ask another. What is it that distinguishes evangelicals and fundamentalists? Suddenly our problem becomes clear. An evangelical is a fundamentalist that wants the respect of modernists, and sells his soul to get it.

That is to say, the difference between a fundamentalist and an evangelical isn’t the content of their respective beliefs, but the way in which those beliefs are held. Fundamentalists, to their credit, clung to the fundamentals like a pit bull on a t-bone. There was nothing attractive or sophisticated about it, but everyone knew you’d never tear the two apart. The evangelical, on the other hand, sought to find, at least culturally, a middle ground. Yes, we believe in the authority of the Bible, but we believe it for nice, professional, academic reasons. Indeed, all that we believe we believe for nice, professional, academic reasons. What separates evangelicals from fundamentalists is that we evangelicals don’t breathe fire, and we have fancy degrees hanging in our studies, instead of pictures of Billy Sunday. We evangelicals are they who cut this deal with the modernists, “We will call you brother, if you will call us scholar.”

Please don’t misunderstand. The point isn’t that the right way to believe in the fundamentals is to be stupid. Instead, the point is that the right way to believe in the fundamentals is with a holy indifference to what others think about us. Anything less leads us right where we are. That is, any movement that begins with a fear of those we are seeking to win has already been won by those that are feared. We thought we were defending the fundamentals, but we were giving away the store. Weakness disguised as compromise compromised our convictions, and exposed our weakness. Because we were too worldly to not care, we have become too worldly to matter.

We still follow that same path today. For fear of offending the lost, we will not tell them they are lost. For fear of looking narrow and close-minded, we have made peace not just with the deadly secularism of modernism, but with the doubly deadly folly of postmodernism. There the culture itself reflects our uncertainty, refusing to make affirmations, just like us. In our pride we have embraced a humility that won’t stand for anything.

Our Shepherd, however, calls us to a different path. He tells us that having those outside the faith revile us for our faith is something to be sought, not something to be avoided, that those who experience the disdain of the world for His name’s sake are blessed. The fundamentalists of the last century were laughed at and scorned. And for that they earned the praise of Jesus. May we find the courage not only to affirm the fundamentals, but may we be given a double portion of the spirit of the fundamentalists. They fought the good fight, while we collaborated. They kept the faith, while we merely kept our positions in our communities. May we learn to fear no man, and to fear God. For such is the beginning of wisdom.

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Is Christianity a religion or a relationship?

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What is a “Oneness Pentecostal”? How does one reason with one?

“Oneness Pentecostals” are, as one might expect, people committed to a Pentecostal understanding of sign gifts, and people who are likewise committed to a non-trinitarian understanding of the trinity. Pentecostal can either describe people who hold to a peculiar view, or it can describe people of a particular denomination. “Reformed” is much the same way. When it comes to theological categories, I am Reformed. That is, I believe in the theology of the Reformers- I’m a Calvinist with respect to how we are redeemed. I have a covenantal understanding of the relationship between the Old and New Covenants. But I’m not Reformed denominationally. There are any number of denominations that call themselves Reformed, mostly from a Dutch background.

There are any number of Pentecostal denominations, and then there are denominations and individuals who embrace “Pentecostal” thinking. In that broader category the distinguishing qualities would be the belief that sign gifts, such as speaking in tongues, miraculous healings, prophecy, etc. are still around for us today.

A second doctrine common in Pentecostal circles is the notion that it is possible for Christians to no longer sin. This is a significantly destructive error. It is one of those errors where I just can’t see how they get around the plain teaching of Scripture. John says “If we say that we have no sin, we deceive ourselves and the truth is not in us” (I John 1:8). The only thing not perfectly clear in this passage is what John means by “the truth is not in us.” Does he mean merely that anyone making such a claim is in error, or that said person is not indwelt by the Holy Spirit?

Oneness Pentecostals, however, are another matter. They not only likely believe it possible for a man to be without sin after his conversion, but they deny that God is one God who exists in three persons. This sub-group denies an essential of the faith. They affirm a damnable heresy, modalism, that was condemned by the church over fifteen hundred years ago. (Modalism, in short, teaches that there is one God who appears in three different roles, masks, or modes.)

One could make the case that one ought not to reason with these folks, that such is a dangerous casting of pearls before swine. These are not merely lost souls who haven’t heard the gospel. These are not merely saints caught up in error. These are heretics that disturb the peace of the church. On the other hand, if we are indeed called to reason with them, here are two general tracks one might consider. First, one might begin by arguing for the doctrine of the Trinity from the Scriptures. Just as I don’t know how perfectionists could possibly deal with the I John passage mentioned above, I don’t know how Oneness folks answer the baptism of Jesus, wherein while Jesus is baptized the Spirit descends and the Father speaks. I don’t know how they deal with Jesus’ promise to send “another” helper. I’m sure, however, they’ve heard these objections, and at least have some attempt at an answer.

I have in the past encouraged people caught up in this kind of error to consider the a-historical nature of their perspective. That is, I encourage them to understand better the nature of the church. If the church spoke fifteen hundred years ago, in and through an ecumenical council, then wouldn’t it be prudent to submit to the wisdom of the church? What else is open to debate, if the church can never settle an issue?

Finally, in all honesty, the weakest point, the point of vulnerability may well be the doctrine of perfectionism. These folks know, deep down, that they are sinners, and that they aren’t fooling anybody. Show them their sin, and they may just, by the sovereign grace of God, cry out for the grace of God in Christ.

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Shorter Catechism 102; Bible in 5, Jude

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God in the Details

Have you ever noticed how much easier it is to deal with major inconveniences than minor ones? When we total our car, we are grateful to be alive and set about the business of taking care of the problem. When we are stuck behind a pokey driver we act like the world has come to an end. And we have no idea what to do. (Here’s a hint- start by calming down.) Find out your favorite restaurant is closing down for good and you think you’ll have to find another favorite. Have your earbuds show up a day late after specifically ordering Prime for the two day shipping and smoke comes out of our ears.

I remind you of these little irritants that we allow under our skin not to annoy you. Instead I have a point. Just as we are willing to “allow” God to reign over certain parts of our lives, that is our own personal “spiritual realm,” so we “allow” Him to reign over certain parts of the universe. Wars, and rumors of wars are appropriate objects of His attention. Rain also, because there’s not much we can do about it, is something we are content to leave in His hands. Pokey drives or earbud procurement, however, that’s a human thing.

When Abraham Kuyper thunders, “There is no square inch in all reality over which Jesus Christ does not declare, ‘MINE’” we all stand up and cheer such grand and eloquent insights. We stand ready to storm Washington, Hollywood, perhaps even Amsterdam, having heard such rousing speech. That’s a good thing. It all belongs to Jesus. That’s what Kuyper means. But it also means that the three or four square inches that make up my new earbuds are missing because the King of the Universe has so declared.

Understanding that God reigns over the details not only should give us greater wonder, it ought also to give us greater peace. When you get COVID, when you go through the Internet treatment, when you lose a friend, it is actually comparatively easy to remember that God is in control, and to rest in that truth. When you just miss the green light, when your luggage gets lost by the airline, or when your mower quits in the middle of a mow, it’s a little harder.

It has been said that life is what happens while we’re waiting for something to happen. Jesus said that He will, in His grace, welcome into His eternal reward those who gave Him drink when He was thirsty, who clothed Him when He was naked. Isn’t it odd that instead of responding with “Why in the world would You do that? We owe you water and clothing. We owe You everything. It’s all Yours” they responded instead with, “When did that happen?” It happened when they weren’t looking.

The little frustrations in our lives are His providence at work, to glorify Him and to grow us in grace and godliness. Pray that we learn to give Him thanks for them.

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Careerism; The Christian Hero

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Does the Bible speak to foreign policy?

There are many times where God sent His prophets to rebuke the kings of Judah and Israel for their foolish foreign entanglements. His call each time was for the nation to look to Him for protection. This, however, is not something we can just lift wholesale into our circumstance. The United States is not God’s chosen nation. He has not promised to go before us against our enemies. It would be an abuse of God’s Word to argue that on the basis of these prophetic messages that no nation can never enter into an alliance with another.

That said, foreign policy is one of those places where we swiftly run into our own limitations. We don’t know as much as we like to think we know about the future. Often alliances lead to more harm than good. It was for this reason that our founding father, George Washington, in his farewell address after two terms as president, warned against foreign entanglements. He understood that the function of a given nation’s government was not to police the world, but to protect its own citizens from aggressors, foreign and domestic.

What typically follows on the heels of, or what typically drives the pursuit of foreign entanglements is more often than not political egos than genuine need. When we create an alliance of sufficient power we soon throw our weight around. When we become the most powerful nation on the planet, alliances can swiftly become little more than a thin veneer over the reality of an empire. Such is our circumstance wherein our “partners” are our vassel states. The key difference between our day and Old Testament times is then the weaker nations paid the stronger for protection. In our day the strong pays for the protection of the weak.

We are living through a living illustration of the dangers of alliances. We are, in fact, on the brink of war not because an enemy is about to invade a literal ally but because a “friend” is fearful about its neighbor joining our alliance. Ukraine is not even yet a part of NATO. Yet somehow the reasoning is that it should be treated as such, that when Russia invades American lives and treasure should be poured out in its defense. Why? Status. Standing. Russia and the US are rattling symbolic swords over Ukraine and the end result could soon be the all too real horror of war.

The Bible doesn’t teach that it is always wrong to fight in a war. The church has, over the centuries, sought to discern those circumstances in which fighting in a war is just. Just war theory, at its most basic level argues that wars of defense are legitimate, wars of offense are not. The genuine destruction- wives losing husbands, parents losing children, while politicians plot out strategies to increase their power, is evil. Defending our wives and children from such politicians that have sent their armies over our border is an ugly necessity. Telling the difference is something we have forgotten, to our shame, how to do. The result is flag draped coffins, and shame.

Christians over the last century or so have tottered between two errors, some embracing pacifism that denies a man’s obligation to his family and country, and war mongering for American glory, calling it patriotism to send our sons and our neighbors’ sons off to die for no reason. Would that we would be those most eager to protect our nation, and the most vocal on the evils of empire.

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