Category Archives: Culture

10 Commandments, Christian Living, Culture, Government

Christian Nationalism and the Local Church | The Rough

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This series of articles serves as an introduction to the broad topic of Christian Nationalism. It is progressing along the lines of a golf analogy, dividing this political theory into the fairway where there are good ideas, the rough in which there is disagreement, and the water hazards which are wrong and even sinful. The previous installment, looked at the claims of Christian Nationalism that land in the fairway. Christian Nationalism was shown to be operating in the Reformed theological stream, at least broadly speaking. In so far as Christian Nationalism argues for the use of God’s moral law in society as a restraint of sin, there is broad agreement. However, there is more to this movement than its broadest definition.

This installment finds the ball has rolled into the rough. And herein is discovered one of the major problems with this movement. Its broadest principle may be agreeable, but the way it works out the details can in many instances be problematic. As soon as its proponents get past the broadest statement, claims of how this theory should work itself out in society immediately creates disputes. Simply asserting the civil use of the moral law does not solve all the practical difficulties of Christians living in society. Neither does it provide the necessary wisdom to Christians in positions of authority in society in terms of specifically how they should carry out their responsibility and guard against sinful excesses. Christian Nationalism is more than simply the civil use of the moral law. And because that is true, there are difficult questions that are issues of wisdom rather than plain statements of right or wrong.

First, it should be clear that Christian Nationalism is a political theory that lives in the ideal. It makes suggestions regarding the implementation that touch both society and the church. However, the United States or any Western nation is a long way from actually being able to implement even the broadest and blandest assertions of Christian Nationalism in a significant way due to rampant secularism. Society is at odds with the basic suggestions of Christian Nationalism. Beyond the resistance in society, it should also be clear that, even among Christians who hold to the civil use of the moral law, there are areas of significant disagreement over how best to proceed.

The broad statements, or the essential theory as to whether there is a place for God’s law in society is not the main concern. For example, the Statement on Christian Nationalism says, “We affirm that implementing Christian Nationalism in each nation will include the punishment of each nation’s great evils and promote each nation’s thriving.”[1] That broad assertion should not be controversial for any Christian. As stated above, for those in the Reformed tradition, the civil use of the law is the fairway and this statement is fairly “vanilla.” The trouble arises when trying to work out the applications and priorities. Once the details are discussed, the ball lands in the proverbial rough. There are more swings taken and the blood pressure is definitely rising. So though punishing national evils and promoting thriving sounds great, the specifics of what that looks like creates disagreement.

For example, beyond the general statement about the moral law, the Statement on Christian Nationalism also says the following:

We affirm that the specific, short-term priorities of Christian Nationalism in the context of the United States are to call our nation, in her laws, formally to acknowledge the Lordship of Christ, to declare solemn days of humility and repentance, to abolish abortion, to abolish pornography, to define marriage as the covenant union of a biological male and a biological female, to de-weaponize the federal and state bureaucracies which target Christians for censorship and persecution, to secure our borders and defend against foreign invaders, to recapture our national sovereignty from godless, global entities who present a grave threat to civilization like the United Nations, the World Health Organization, the World Economic Forum, etc., and to exercise restraint in international military intervention and adventurism in overseas “democracy building.”[2]

There are many things in this list of national sins that should not be controversial for Christians. Obvious targets for reform in this list include abortion, pornography, marriage between one man and one woman, opposition to transgenderism, etc. However, there are several places where the specific statement made is vague enough that there would be disagreement in the specifics.

Here Christian Nationalism distinguishes itself from the “vanilla” view of the civil use of the moral law. The statement above includes both issues of clear morality and questions that are much more obscure. However, the Christian Nationalist often does not make a distinction between these different categories. What does it mean to “de-weaponize the federal and state bureaucracies?” How do we “recapture our national sovereignty?” How should the United States “exercise restraint in international military intervention?” These things are lumped in with the murder of the unborn and perversion of human sexuality as if they exist on the same plane. However, there will be a variety opinions on those questions that fall in the realm of “wisdom.”

For example, the Statement refers to the United Nations, Word Health Organization, and World Economic Forum quite negatively. However, good Christians can disagree on the usefulness of these entities and the extent to which they should be used. That is because the Bible does not make a direct statement about those questions. Wisdom must be utilized to consider how those kinds of issues can be worked out in relation to the moral law. Christian men are free to disagree with each other on many of these points.

As an example, critics of Christian Nationalism ask questions around the perceived difficulty of enforcing the first table of the law. By way of explanation, the first table of the law deals with man’s relationship to God as described in commandments one through four. How can a government give leadership or make laws that require a right relationship to the God of Scripture? Some Christians argue for a religiously “neutral” magistrate from the perspective that if a magistrate implements Christian ideals at the exclusion of other religions, the magistrate will be able to do that in reverse as well. For example, in a Presbycast episode, Dr. Daryl Hart observed the following: “Free speech is under attack a lot of the places. And I think Stephen Wolff’s book could be used to support suppression of free speech, which could penalize a lot of bad stuff that I don’t like. But it could also penalize a lot of Christian stuff, which is happening.”[3] His co-panelist, Brad Isbel, articulated the same idea when he said, “Maybe this is what people want, but I don’t see how this is not contrary to the American settlement, to what we believe about freedom of religion and the protections of the First Amendment, which if we dispose of could be used against us.”[4] These men are arguing religious preference is dangerous based on the potential backfiring that could happen if other religions obtained power.

Dr. Hart went on to argue for religious neutrality in the civil magistrate by saying, “That’s part of what the American founding was trying to do, was to try to be a nation that wasn’t based on a particular tribal group, whether religious, ethnic, or some other arrangement.”[5] These quotes are given to show the tremendous variety of opinion that exists within Reformed Christian circles on these . There is plenty of room to haggle over the outworking of details in national and foreign policy. In my opinion, the Christian gives away too much when he argues that all religions should be treated the same in society as a practical anticipation of future reprisals. It is difficult to read Romans 13:1-7 and come away with such a strategy.

According to this text, the civil magistrate does not exist to satisfy his own will, nor is he ultimately tasked with securing the consent of the governed. His primary duty is to serve God. In Romans 13:4–6, Paul makes this explicit. In verse 4 the civil magistrate is called a “servant of God” who “carries out God’s wrath,” and in verse 6 civil magistrates are described again as “ministers of God.” Scripture, then, defines both the authority and the responsibility of the magistrate in relation to God before anyone else. He is first a servant—indeed, a minister—of the Lord, not of himself and not even of the people. The first question any magistrate ought to ask is whether he is serving his Master well. And who is that Master? The answer to that question is found in whom he serves, and Romans 13 assumes he serves God.

The identity of his master has an impact on his actions. Romans 13:3–4 describes the magistrate as carrying out “God’s wrath on the wrongdoer.” Since God’s wrath is provoked by sin and since sin “is any want of conformity unto or transgression of the law of God,”[6] neutrality seems an impossible position for the civil government. The civil magistrate is right to punish things like resisting arrest or contempt of court (violations of the Fifth Commandment), assault or murder (Sixth Commandment), theft or fraud (Eighth Commandment), and perjury or obstruction of justice (Ninth Commandment). These actions are not merely socially inconvenient. They are sins against the One whom the magistrate serves. At best, what we see in our legal system today are remnants of a principle that has largely been abandoned—that the civil magistrate is, first and foremost, a servant of God.

Again, this discussion is dealing in the realm of the ideal. It is a question of what should be done, not an analysis of what is being done. In the ideal, it is proper for Christians to desire their government to operate with the Moral Law as its guide. Kevin DeYoung well summarizes what seems to be the default attitude of Reformed Christians when it comes to the nature of the government. “I hope Christianity continues to have a prominent place in the public square, even a privileged place (as it has for most of the last 250 years).”[7] There reason it should be the default position is that Christians profess to believe that this Law is the God-breathed, reflection of the holiness of God, written by His own finger on tablets of stone. But even in granting that assumption and assuming the validity of the moral law, there will be controversy and disagreement as to how the implementation of that Law is worked out and applied. Christian Nationalism errs in being to narrow and forceful in its assertions of things that fall properly within the area of Christian liberty and wisdom. The next installment will look at some specific examples where dispute arises. It will include my own assessment of each of those issues, which will serve as a case in point as readers react to it: some will agree and others not so much.

[1] Silberman, James, and Dusty Deevers, The Statement on Christian Nationalism and the Gospel, Article X: On Nationalism and Policy Priorities, accessed January 20, 2026, https://www.statementonchristiannationalism.com..

[2] Ibid.

[3] Presbycast, “Continuing the Debate: Church & State,” YouTube video, accessed December 8, 2025, https://www.youtube.com/watch?v=hnOV-QdRoCM, starting at 1:07:54.

[4] Ibid., 1:10:22.

[5] Ibid., 1:17:49.

[6] Westminster Shorter Catechism, #14.

[7] Kevin DeYoung, “6 Questions for Christian Nationalists,” Clearly Reformed, accessed December 8, 2025, https://clearlyreformed.org/6-questions-for-christian-nationalists/.

10 Commandments, Christian Living, Culture, Government

Christian Nationalism and the Local Church | The Fairway

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In the first installment of this series, a broad definition of Christian Nationalism was suggested. By looking at definitions provided by The Statement on Christian Nationalism and the Gospel and Stephen Wolfe, it was suggested that, broadly speaking, Christian Nationalism is the political philosophy in which the government is accountable to God, and more than that, should order itself in such a way that Christianity is encouraged and supported in the laws and structures of the nation. This installment further explores whether any part of Christian Nationalism is compatible within the Reformed theological tradition.

There are people whose gut reaction is that there is nothing good to be found in anything that combines the word “Christian” and “nation.” Such a response is to throw the proverbial baby out with the bathwater. Although Christian Nationalism has a variety of advocates, and some (as we shall see) are problematic and even rotten, not all of what it suggests is bad. Perhaps the most uncontroversial example for Reformed Christians is the use of the moral law in society. When Christian Nationalism asserts that the civil magistrate should order itself for the glory of God, it is simply saying what previous generations of Reformed theologians and pastors have said. This position should even be seen as a healthy correction to the excesses and failures of today’s western societies. To suggest the moral law has a use for nations should be like hitting an opening drive that lands pleasantly on the fairway of political theory.

The Reformed view of the moral law is first that it is summarized in the Ten Commandments[1], and second, that it has application for everyone, whether believing or unbelieving. Westminster Larger Catechism #95 explains that “The moral law is of use to all men, to inform them of the holy nature and will of God, and of their duty, binding them to walk accordingly.” And so there is no person that can escape consideration regarding this moral law. As it informs man of God’s holiness and the creature’s duty, it does so through three main “uses.” Reformed thinkers arrange them in a different order, but they all agree on the same three basic principles. First, the pedagogical use shows the law-breaker his need for Christ. Second, the civil use restrains sin in families and society. Third, the normative use directs the Christian in his thankfulness to God in his life of holiness. Christian Nationalism, in a practical and helpful way explores ways for the civil use of the moral law to be applied in nations. This idea is not new.

John Calvin clearly understands that there is a civil use of God’s law in society. In his Institutes of the Christian Religion he says: “The second office of the Law is, by means of its fearful denunciations and the consequent dread of punishment, to curb those who, unless forced, have no regard for rectitude and justice.”[2] This description clarifies that the civil use is separate from the condition of the heart. It recognizes some will have to be forced to obey the law, and the heart will not be touched. Some may be tempted to decry compulsion in the use of the moral law in a society of unregenerate people, and yet Calvin saw it as entirely justified: “Nevertheless, this forced and extorted righteousness is necessary for the good of society, its peace being secured by a provision but for which all things would be thrown into tumult and confusion.”[3] For Calvin the external restraint of sin is good for society, and that should not be controversial for Christians.

Stephen Wolfe is a prominent voice in the Christian Nationalist movement. He echoes what Calvin says although he emphasizes the positive outworking of this use: “We can say, therefore, that while cultural Christianity itself, as a social power, cannot bring about spiritual good, it directs people to activities wherein they can procure the things of eternal life, both inside and outside the instituted church.”[4] He does not claim the law saves in any way, but is an agent restraining evil and in that way directs people to spiritual good. The state cannot force people to adopt this good as their own understanding of morality, but it can prevent the evil alternative from being done. The government has an obligation to orient its citizens understanding of morality in relation to God’s law. The Statement on Christian Nationalism and the Gospel says, “We affirm that God’s moral law is enduring and binding on all people throughout all time, including civil authorities and nations, and that it is summarily comprehended in the Ten Commandments.”[5] This statement is in line with the quotes from Calvin mentioned above. It views the civil use of the moral law quite robustly and does not shy away from enforced external righteousness in society.

If Christian Nationalism simply is the idea that all societies must be governed by laws, and that the moral law is the perfect expression of righteousness and therefore it is good for the civil magistrate, as a minister of God, to apply the moral law in its civil use, I doubt many Reformed Christians would object. Kevin DeYoung, by no means a fringe or radical voice in the Reformed camp, says it another way: “Celebrating our Christian heritage, promoting Christian ideas in the public square, and having elected officials who are committed to historic Christianity and eager to see Christian churches protected and flourish—if that’s Christian Nationalism, most evangelicals in this country would be for it. And so would I.”[6] So the difficulty is not in all the propositions that it makes, or even in the desire to have God’s word shape society. Disagreement arises in the details of implementing that theological understanding.

So for the Reformed Christian, there should be broad agreement about the basic foundation of Christian Nationalism. God’s law is applicable for all people, and there is a place for it in the restraint of sin in society. And yet this agreement is at the broadest possible level. For the Christian who thinks the second, or civil use of the law solves all the disputes, this next installment should be helpful. It will examine the challenge of finding agreement on how to proceed in implementing such a political theory. Simple assent about the rule of God over all the world does not mean that, once the particulars are considered, unity abounds. So a broad agreement that the law of God has application, does not mean that governance according to those commandments is embraced by all Christian people.

Pastor Geoff Gleason
Cliffwood Presbyterian Church

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[1] Westminster Larger Catechism, #98.

[2] John Calvin, Institutes of the Christian Religion, trans. Henry Beveridge (Peabody, MA: Hendrickson, 2008), 2.7.10., 224.

[3] Ibid.

[4] Stephen Wolfe, The Case for Christian Nationalism, (Moscow, Idaho: Canon Press, 2022), 213.

[5] Silberman, James, and Dusty Deevers, The Statement on Christian Nationalism and the Gospel, Article III: The Standard of Justice, accessed January 20, 2026, https://www.statementonchristiannationalism.com.

[6] Kevin DeYoung, “6 Questions for Christian Nationalists,” Clearly Reformed, accessed December 8, 2025, https://clearlyreformed.org/6-questions-for-christian-nationalists/.

10 Commandments, Christian Living, Culture, Government

Christian Nationalism and the Local Church | An Introduction

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At the 52nd General Assembly of the Presbyterian Church in America (PCA), this denomination, showing solidarity with the Associated Reformed Presbyterians (ARP) and the Reformed Presbyterian Church in North America (RPCNA), adopted a simple statement. The Assembly declared:

That the 52nd General Assembly of the Presbyterian Church in America does hereby join with the Associate Reformed Presbyterian Church (221st General Synod) and with the Reformed Presbyterian Church in North America (193rd Synod) in condemning without distinction any theological or political teaching which posits a superiority of race or ethnic identity born of immutable human characteristics, and does call to repentance any who would promote or associate themselves with such teaching, either by commission or omission.[1]

This statement was part of a larger concern that was brought before the Assembly. The Assembly also voted 1008-333 to approve the establishment of a study committee to investigate “the relationship between Christian Nationalism, Ethno-Nationalism, and related teachings. Further, the committee shall advise on whether these teachings and formulations are in conformity with the system of doctrine taught in the Westminster Standards or where they may diverge from the system of doctrine on Christian Nationalism.”[2] Those requesting such action pled for the General Assembly to act because of actions and attitudes with which they were dealing in their church, arising from “Christian Nationalism.”

Before thinking through what Christian Nationalism is, some may be wondering why it is necessary to write about it. I have been aware of its existence since around 2023. At the time it simply seemed like a niche argument among political theory and theology nerds. I was sure it would disappear soon. However, that has not happened. The debate around Christian Nationalism is hardly mainstream, but it has the potential of becoming so. Pastorally, then, it is my aim to provide a very basic introduction to the subject considering four basic groups coming to Christian Nationalism:

  1. Those who are unaware of Christian Nationalism. The broadest definition possible will be given to provide a basic understanding of the movement;
  2. Those who are immediately suspicious of any combination of “Christian” and “nation.” The Reformed theological tradition of the use of God’s moral law will be summarized, showing there is agreement within the Reformed theological tradition at least as to some of what is articulated in Christian Nationalism;
  3. Those who are overly confident about what Christian Nationalism can do. The need for a healthy dose of realism will be laid out as seen in the variety of opinions about how to establish Christian Nationalism in society;
  4. Those who go beyond Christian Nationalism to Ethno-Nationalism. There will be a rebuke and critique of the unsavory and sinful elements included in Christian Nationalism. As a caveat, Christian Nationalism is not club with a gatekeeper who decides who is in and who is out. Not all who claim to be Christian Nationalists hold to these excessive views. And yet those who do should be addressed.

This post is the first in a longer series which recognizes all these different “camps” in the Church, and is meant to give an introductory survey of this movement. For some it will introduce the subject as a whole, for others it will urge caution about being overly dismissive or optimistic, and for some it will serve as a rebuke for bring division and error into the Church. So with all of that said, what is Christian Nationalism? Below is a very general overview.

Christian Nationalism

One of the challenges in addressing Christian Nationalism is that there is a breadth of opinions held by proponents of this position. Not all men who claim the name “Christian Nationalist” hold the same opinions. Of course there are a variety of definitions that are used to define this political theory. It is most helpful to try to clarify terms using the words of men who themselves hold the position, rather than the various straw men that have been suggestion by their opponents. James Silverman and Dusty Deevers, in the Statement on Christian Nationalism and the Gospel define it as follows:

CHRISTIAN NATIONALISM is a set of governing principles rooted in Scripture’s teaching that Christ rules as supreme Lord and King of all creation, who has ordained civil magistrates with delegated authority to be under Him, over the people, to order their ordained jurisdiction by punishing evil and promoting good for His own glory and the common good of the nation.[3]

Contained in this definition is a recognition that the civil magistrate is subordinate to Christ and instituted for His glory. Another definition comes from Stephen Wolfe who says,

Christian nationalism is a totality of national action, consisting of civil laws and social customs, conducted by a Christian nation as a Christian nation, in order to procure for itself both earthly and heavenly good in Christ.[4]

This definition focuses more on the action of the magistrate as aimed at directing the nation toward Christ, and deals less with the initial source of its authority. Christian Nationalism, in my mind, is a very basic outlook on the way civil government and Christianity should interact. Using these two definitions, and articulating the very basic foundation of this philosophy in a way its proponents would recognize, its approach to this relationship would be that the government is accountable to God, and more than that, should order itself in such a way that Christianity is encouraged and supported in the laws and structures of the nation. Such a philosophy is actually fairly tame and easily traced as a common view in Reformed theology. A simple reading chapter 23, “Of the Civil Magistrate” of the original Westminster Confession of Faith of 1647 would make that abundantly clear. And yet this movement has generated a tremendous amount of controversy.

Some of that controversy is about the political views themselves. Even at the confessional level, the American Presbyterians significantly revised the original Westminster Confession of Faith in 1788 precisely on the issue of the function of the civil magistrate, curbing its involvement in the life of the church. And yet, even in the revisions the assumptions that nations should be Christian remains and that Christian denominations should be preserved in part by the magistrate. “As nursing fathers, it is the duty of civil magistrates to protect the church of our common Lord, without giving the preference to any denomination of Christians above the rest, in such a manner that all ecclesiastical persons whatever shall enjoy the full, free, and unquestioned liberty of discharging every part of their sacred functions, without violence or danger.”[5] This quote is simply given to show that the definitions above are not that far away from even the revised statements of the Westminster Confession. And yet, Christian Nationalism is seen by many as controversial.

Controversy is, in itself, not an indicator of error. It is my view that Christian Nationalism as a broad philosophy is not problematic. The controversy arises not from its essential statements, but from how its proponents suggest this basic philosophy should work itself out in real time. Because of the disputes around these things it is a proper pastoral question to ask: How should Christians interact with this controversial movement? Should it be rejected outright? Are there parts of Christian Nationalism that can properly inform Christians in their approach to life in the society? Are there limits to what should be embraced in terms of its ideas? These are questions that represent the various ways people react to this new phenomenon. To address these different views, perhaps a golf-course analogy works. There are aspects of Christian Nationalism that are like shots hit on the fairway which is where the ball should be, others which are like those hit in the rough where strokes and blood pressure increase, and still others that act splash into a water hazard where the ball is lost entirely.

In the series of articles that follows each category is to be examined so the Christian who first hears about this movement will have a foundation to begin interacting with it. In a world of polarized opinions, where all is either good or bad, these articles will hopefully present things to learn, things that are seen as controversial, things that are clearly wrong and suggest some ways forward in navigating this controversy.

Pastor Geoff Gleason
Cliffwood Presbyterian Church

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[1] Presbyterian Church in America, 52nd General Assembly Commissioner Handbook, Onsite Addition Partial Report of the Overtures Committee, p. 224-225.

[2] Onsite Addition Partial Report of the Overtures Committee, p. 224.

[3] James Silberman and Dusty Deevers (with contributing editors William Wolfe, Joel Webbon, Jeff Wright, and Cory Anderson), The Statement on Christian Nationalism & the Gospel, accessed January 20, 2026, https://www.statementonchristiannationalism.com

[4] Stephen Wolfe, The Case for Christian Nationalism, (Moscow, Idaho: Canon Press, 2022), 9.

[5] Westminster Confession of Faith, Chapter 23.3.

Children, Christian Living, Culture

Sending Out Your Young Men

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“I am reminded of your sincere faith, a faith that dwelt first in your grandmother Lois and your mother Eunice and now, I am sure, dwells in you as well. For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands,  for God gave us a spirit not of fear but of power and love and self-control.“
(2 Timothy 1:5-7)

As much as a father like to fix his son’s behavior, the most important thing he can leave him with is the very thing that gives meaning and structure to life. And that thing is not found in good behavior. To only instill good behavior in our sons is to give them a fish, but not a fishing pole. There is tremendous benefit for life in learning social graces, courtesies and so on. In a Christian home, specific commandments and their applications as derived from God’s word will help sons know how holiness is rightly expressed. And a good father will teach these things. Yet, a father cannot be satisfied sending his son out of his home, knowing that he is a “fine young man.” He must show to his son an abiding focal point that will motivate and direct a young man to consider why he does what he does no matter what circumstances he may face in life. And this focal point is only found in the gospel.

In using the word “gospel” what is in view is the good news of salvation for sinners through the blood of Christ received by faith. And though it may seem like it is abstract and intangible, in reality it is quite different. A right understanding of the gospel will touch every part of life. It will effect what is done in marriage, as a father, in prayer and study of God’s word, what church is attended and served, how money is managed, sexual faithfulness, and even how a man prepares for death. If those issues are not pressing into a young man’s “present”, he will face them one day or another. This gospel must be known, understood, and received by faith. So what is this gospel, specifically?

The gospel cannot be reduced to a slick phrase, a slogan, or a bumper sticker. These kinds of catchy sayings are all around us, thanks in no small part to the advertising industry. Tag lines are remembered, jingles can be sung long after they have been heard, and yet life cannot be ordered around them. There is, in a sense, a simple gospel message, but the reality and the full weight of the gospel is understood when the context within which this good news is given is felt. The message itself and the context of it are given in the Bible, God’s story of the way He saves sinful man by the blood of His Son.

The summary statement talks of forgiveness by the gracious application of the blood of Christ by the Holy Spirit to the heart of sinful men through faith in His  perfect obedience and sacrifice. But around that simple statement is the larger context of that message of hope. That context includes God as creator making all things visible and invisible. God who rules and reigns over this creation, who sets the rules, and determines consequences and punishments. It includes man as sinner, eternally indebted to the creator for his many sins against Him. It includes Christ as redeemer, shedding His precious blood to satisfy the debt owed by men. These things must be known, and when they are they serve as a foundation for a grateful life.

Christian Living, church, Culture

Walking In Gratitude

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As a nation, we celebrated Thanksgiving this past November 25. For many, the significance of this day has turned from an opportunity to praise God to a generic sentimentality about gratitude for family and comfort. However beneficial it is for a nation to have a day of giving thanks, it is meaningless void of an acknowledgement of God. As His people, we should remember to give Him thanks every day. His word calls us to this daily celebration in these ways: 

His covenant promises. The foundation for Christian thankfulness runs throughout the Bible. The record of God’s covenant relationship with His people reminds us daily that it is God’s grace only that allows us to be in relationship with Him.

His law. The commandments of God point us to Him in two ways. First, in showing that we are incapable of keeping them He gives us daily motivation to find salvation in Christ. Second, once living in the reality of salvation, we have daily reasons for praising Him because we have been delivered from sin’s dominion.

His works. God’s record of His providential work in this world plainly shows us His power, patience, and strength. Where we fail and fall, He is powerful to pick us up and to carry us to eventual glory.

I love Thanksgiving. I love the chance to acknowledge that the blessings we enjoy come to us from God’s hand. And yet I wish my heart was more grateful on a day-to-day basis for the eternal blessings God provides.

10 Commandments, Christian Living, Culture, Government

Part 2 » The Christian’s Relationship with the Government: The Source of Authority

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“My travail is that both princes and subjects obey God. Think not, Madam, that wrong is done you, when you are willed to be subject to God.”[1]

There is much to consider when it comes to the power and authority of the government. Especially in western nations, there is consternation among Christians over recent mandates and requirements coming from the civil magistrate. As a result, there has been disagreement in churches and denominations about the extent of authority the magistrate may exercise. And then there is John Knox. Last article he is quoted as advocating for disobedience, even violent opposition to a civil magistrate who exceeds his bounds. In the quote above Knox is speaking to his queen, Mary, Queen of Scots. This time he asserts the limits of her power: she also is to be subject to God. Before there is too much excitement (either positive or negative) about these quotes, there are a series of questions that have to be answered. Before the Christian can affirm or deny Knox’s claims, there must be a clear and biblical understanding of the role and function of government. These questions and their answers make up the substance of this series of articles. The first question to be considered is, “What is the source of the civil government’s power?”

Chapter 23 of the Westminster Confession of Faith deals with government and is entitled “Of the Civil Magistrate”. The biblical texts regarding the establishment of the governing authorities cited in this confession are 1 Peter 2:13-14 and Romans 13:1-4. Reserving consideration only for the latter, in the opening verse of Romans 13 Christians are told “there is no authority except from God, and those that exist have been instituted by God.” Christians must allow the significance of those words to sink in. The Bible teaches here that good and bad princes are placed in their positions by God. There is no authority except from God, and those in authority are placed there by Him. Humanly speaking, rulers may assume power in a variety of ways. Monarchies and emperors do so by birth,  nations may conquer through war, deceitful men may claim power through intrigue and betrayal, and in democracies governments are chosen through the voting process. But behind all those secondary human causes sits God’s singular and divine providence. God decrees, and then carries it out by governing all His creatures and all their actions (see Westminster Shorter Catechism #11).

God’s will is done in the world, also in times when evil seems to have the upper hand. That was the case in Joseph’s life and he recognized it as such. In Gen 50:20 he tells his brothers: “You meant evil against me, but God meant it for good.” In that moment, Joseph recognizes that things appear differently to man than God. Man only has part of the picture and it can seem like evil will prevail. But God, seeing the entirety of His plan, accomplishes his will through secondary causes. When it comes to the governance of the societies of this world, He uses the civil magistrate. God may work through godly princes, but his plan is also accomplished when the wicked rule. Job understood that all things come from God’s hand: “Shall we receive good from God, and shall we not receive evil?” (Cf. Job 2:10). When Satan entered Judas Iscariot’s heart and convinced him to betray Christ, that evil plan resulted in the final victory over sin and death. Those moments are not accidents which God did not foresee. So God gives authority to all rulers, whether they are good or evil. Recognizing that truth will eliminate the vast majority of calls for civil disobedience.

However, when the Bible says all governing authorities are instituted and appointed by God (Rom. 13:1-2), it is not saying that all authorities behave in a godly manner. It is simply recognizing government receives its status through God’s providence. Their position is God-ordained, regardless of the personal approval of its citizens when it comes to their political decisions or personality when lawfully made. To say all authority is instituted by God is not saying anything about the right direction or proper boundaries to the government’s power. What is the civil magistrate to do? For what purpose to it wield its authority? That is a question for the next article.

[1] John Knox, The History of the Reformation in Scotland (Carlisle, PA: The Banner of Truth Trust, 1982), 279.

Bible, Christian Living, church, Culture, Gospel, PCA General Assembly

Part 5 » An Appeal on Race in the Presbyterian Church in America

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“Therefore my appeal is that the PCA re-focus on the gospel ministry of the church and make that its declaration rather than repeatedly making statements on race and its related issues.”

Moving Past the Issue

This series began by addressing three diagnostic questions as to where the Presbyterian Church in America (PCA) is in relation to racial sin. It is necessary to ask these due to considerable attention given to the issue of race in the denomination over the last number of years. These questions are:

  • Has the PCA made a clear and thorough declaration on the sin of racism?
  • Are there any new or extraordinary manifestation of this sin rearing its head in society or the PCA that would warrant additional teaching from God’s word?
  • Is the PCA neglecting shepherding of private or public unrepentant sins in this regard that should be addressed by church courts?

The first question is answered here; the second here; the third here. By way of summary, the PCA’s condemnation of racial sin is abundantly clear. There are no circumstances that justify revisiting previous statements. And as there are no appeals or complaints regarding racial sin moving up through the courts of the church, it is fair to assume that such sins are being effectively handled at a local level. For these reasons, the appeal of this series is that the PCA re-focus on the gospel ministry of the church and make that its declaration rather than repeatedly making statements on race and its related issues.

Other have spoken of the dangers of “mission creep” in the church. In other words, the church loses sight of its main gospel objective and thereby becomes ineffective. Is the focus on race “mission creep”? In the case of the PCA it certainly is. This sin has been clarified and condemned, and it is not controversial in the PCA. However, the PCA’s continued discussion on alleged acts of racism in or outside the church, outside of the actions of the discipline of the church, fosters an “us” and “them” mentality in the church based on race. Yet the church is one body (Rom. 12:4-5; 1 Cor. 12:20; Eph. 4:4; Col. 3:15).

At the last General Assembly (GA) there was talk of majority and minority cultures, designations of “you” and “us” along ethnic lines, and justifications for public repentance in the PCA based on news reports from secular outlets. The language of majority/minority culture is foreign to God’s word. The Bible does not recognize the validity of “you” and “us” statements of difference in the body of Christ. These statements are derived from the philosophy of man.

In Fault Lines, Voddie Baucham critiques the social justice movement, especially as it appears in the church. In it he quotes a definition of Critical Race Theory (CRT) from the pen of one of its proponents: “CRT recognizes that racism is engrained in the fabric and system of the American society. The individual racist need not exist to note that institutional racism is pervasive in the dominant culture.”[1] Those are exactly the sentiments communicated through the language of majority/minority culture, or the “you” and “us” statements made during floor debate. Intentional or not, these terms reflect CRT and imports them into the PCA.

The notions of majority and minority culture seem to be driving the distinctions drawn in the PCA. However, when the Bible deals with differences in the church, they are not based on ethnicity as much as covenantal standing: Jew and Gentile. Certainly, ethnicity cannot be separated from that discussion, but it is accidental. The biblical point is always the inclusion of gentiles into the family of Abraham. But, for example, discussing Asians as a minority culture in a mostly Caucasian denomination divides up the Gentiles. The PCA is populated, by and large, by Gentiles. There are Gentiles with a variety of skin colors, but the PCA is mostly Gentile. All of the Gentiles have been grafted into the family of Abraham, have become the spiritual Israel. In Scripture there is no talk of a majority vs. minority culture. There are only sons of Abraham by faith. To speak of majority and minority cultures in the church is to deny 1 Cor. 12:12-13: “For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit.” The PCA must stop speaking of and championing the different ethnic varieties of Gentiles in the body of Christ, and return to being ambassadors of the whole of the Bride of Christ. So how is that done?

Color Blindness

First, the PCA must become “color blind.” Martin Luther King Jr. famously said, “I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.” Morgan Freeman (by no means a conservative, reformed theologian as far as I know) when asked about racial division in an interview with Mike Wallace stated the solution to racial difference was to stop talking about it. Wallace asked him, “How are we going to get rid of racism until…” Mr. Freeman cuts him off and says, “Stop talking about it. I’m going to stop calling you a white man, and I’m going to ask you to stop calling me a black man. I know you as Mike Wallace. You know me as Morgan Freeman.”[2] In other words, treat each other as people. This sentiment is even more compelling for Christians who have a  theological reason for it. The church should treat anyone according to the biblical understanding of man as created in the image of God, no matter where he was born or what his status is (James 2:1-4). But I have been told that color blindness is not possible. I disagree. It is possible, and it should be pursued.

My father grew up in Charlotte, NC during the 40’s, 50’s, and 60’s. He grew up with segregated water fountains. Fast forward to the 70’s when he moved his family to the Netherlands. Our family lived in a “diverse” neighborhood, and one of my friends was Jairaj. His skin was not pasty white like mine. In the course of our “friendship”, Jairaj stole every penny from my piggy bank. However, while walking me through this betrayal my father never once mentioned ethnicity. My father explained Jairaj was not to be trusted because he was a thief, and never mentioned that he was East Indian. His ethnicity had nothing to do with it. In one generation, and through the gospel, my father had learned to look at character and not color. That change transformed his family into a place where Christian friends from Australia, South Korea, Japan, Ghana, the Netherlands, Brazil, the Dominican Republic, Haiti, Trinidad and Tobago, South Africa,  Mexico and other places would regularly be welcomed. There was no discussion about majority or minority culture. Sure, there were some things they did that we thought was weird, just as some of the things we did seemed weird to them. Certainly there were cultural differences, but the thing that united was a common love for God in Christ and a desire to worship Him. That is where the PCA must land.

Living as One Body

Second, the PCA must intentionally and uncompromisingly live as one body. There are different members with different functions, but they make up one body. Unity is lived out through word and deed. That is the reason why the language of majority or minority cultures is so damaging. The task of the body of Christ is with one voice to bear witness to His works of creation and redemption. That work is accomplished through people fulfilling different tasks as hands and feet of the body. However, the discussion is not around what color the hands and feet may be. It is rather to mobilize all the different parts of the body to be faithful in carrying out the Great Commission of evangelizing and discipling.

At the 48th General Assembly, I spoke to a brother about overture 45, which sought the flourishing of Asian Americans. There was a significant difference in opinion about the value of that request from Metro Atlanta Presbytery. In the conversation he stressed the pain of a minority culture (in this case Asian Americans) living in a majority culture. At the time I didn’t have time to process through what he said, but the more I thought about it, the more the terminology bothered me.

The point is not that there is no pain in the Asian-American community. I would expect there is. The problem is the shift in discussing pain in terms of ethnicity rather than the sin and misery that is in the world through the fall. There should be no surprise that there is pain among Asian Americans, just as there is in black, white community, and Indian communities. All communities, also those marked by racial diversity, suffer pain because all communities are affected by sin. Sin causes pain and all face the pain of sin in their day because they live after the fall. The body of Christ is unified as it realizes that all have been rescued from eternal pain through the work of Christ as a substitute on the cross. And this truth must be championed.

Commitment to Truth

Lastly, the PCA must be committed to biblical truth as its unifying principle. Instead of making statements about the pain of one ethnic group over against another, the task of the church is to speak primarily of the singular solution to that pain: the Lord Jesus X. The world’s comfort from pain is found in Him. Unity is not found in easy-to-make declarations. They cost very little, especially when there is as much agreement on the topic as there is in the PCA. But sharing the gospel in the world, practicing hospitality generously, and encouraging each other toward love and good works in the church is the hard work of building unity and love in the church. The unity of the human race is based in its original creation (Genesis 1:28), and the Gospel is the message that restores the unity that has been lost by sin.[3]

So please, my brothers, let us be done with discussions on race at the General Assembly. If there are sins of that nature in our denomination, they should be addressed through formal process in the courts. The PCA cannot allow the hot topics of the world to become the cause for “mission creep.” Instead the PCA must re-focus on the gospel ministry of the church and make that its declaration rather than repeatedly making statements on race and its related issues.

It is my prayer this appeal will be received in the brotherly spirit in which it was written. It is meant to be an appeal. I pray that the Lord will use it for building the unity of His body.

Geoff Gleason is pastor of Cliffwood Presbyterian Church in Augusta, Georgia. His passion is to see the people of God grow in their faith, and those who are lost become numbered among the faithful. He has been married for 28 years and, usually, is the joyful father of 11 children ranging in age from 28 to 6, and two grandsons.

[1] Voddie Baucham, Fault Lines, (Salem Books, Washington, D.C.: 2021), p. xv.

[2] YouTube, Morgan Freeman on Black History Month, n.d. (accessed August 2, 2021), https://youtu.be/GeixtYS-P3s.

[3] Pastoral Letter on Racism, p. 6.

 

church, Culture, PCA General Assembly, Race, theology

Part 3 » An Appeal on Race in the Presbyterian Church in America

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“Therefore my appeal is that the PCA re-focus on the gospel ministry of the church and make that its declaration rather than repeatedly making statements on race and its related issues.”

Part 3 » Are There New Issues?

Last article addressed whether the Presbyterian Church in America’s (PCA) position on racial sin was clear. This question is raised as this series of articles (for the first one click here) makes an appeal to PCA elders to turn the corner on a prevailing General Assembly (GA) conversation: race and racial sin. To that end, three questions are asked that should help give clarity on the need for continuing attention on this topic:

  1. Whether the PCA has a clear and thorough declaration on the sin of racism;
  2. Whether there are any new or extraordinary manifestation of this sin rearing its head in society or the PCA that would warrant additional teaching from God’s word;
  3. Whether the PCA neglects shepherding of private or public unrepentant sins in this regard that should be addressed by church courts.

The first question was raised and answered in last installment with a resounding “yes!” The preponderance of theological statements, pastoral letters, and reports from the PCA (1977, 2002, 2004, 2016, 2018) has rendered further declarations on racial sin simply an exercise in restatement and redundancy.  However, questions 2 and 3 above are yet to be tackled.

Overture 45 (and 46) at the 48th General Assembly (St. Louis, MO)

Both Metro Atlanta (#45) and Metro New York (#46) presbyteries submitted an identical overture, asking the GA to take several actions on behalf of the Asian-American members of the PCA. Although the reasoning for any overture is never part of the final denominational adoption of a request, it is still pertinent because they argue that a significant new development in the area of race relations has arisen that would make a new statement necessary and good. Two points are specifically important:

“Whereas, Metro Atlanta Presbytery learned with sorrow of the tragic deaths of eight people in and around our own presbytery on Tuesday, March 16, 2021, six of whom were of Asian descent, who were wives, mothers, sisters, and daughters made in the image of God; and

Whereas, even though the ultimate motivation of this shooter remains unestablished, these tragic shootings happened within the larger context of an increase in violence in this nation against Asian Americans over the last year; and have brought to light the racism that many of our Asian American brothers and sisters in Christ, and Asian American neighbors have experienced, and remind them of the anti-Asian racism that has been present in the past.”[1]

These reasons sound very much like a case for answering the second diagnostic question above with a “yes.” It is an assertion that there is a new form of racial sin previously unacknowledged by the PCA warranting additional clarification from the denomination. However asserting something is not the same thing as proving it.

Is There An Extraordinary Increase In Racial Sin?

Certainly US news outlets reported an increase in violence against Asians with vigor. For example here is a story of such increased violence from NBC. In the article, several cities are cited as examples, but for simplicity’s sake, only New York City will be considered here. Included in the article is the statistical analysis that the city with the largest surge in race based crime is NYC at a staggering 833% increase. Reporting things that way makes for an alarming headline and concern is an understandable result. However, as Christians it is important to think critically to understand if such numbers are, in fact, indicative of a racial crisis in our land.

So the question has to be asked, what kind of numbers are we looking at here? It is appropriate to acknowledge that I’m not a statistician, so perhaps the numbers are over-simplified, but it will be close for illustrative purposes at least. The article cites an increase from 3 hate crimes in 2019 to 28 in 2020. That within the context of 1.4 million Asian Americans who live in New York. Looking at these numbers a different way in 2019 you had a 0.000214% of being the victim of a hate crime as an Asian New Yorker. In 2020 it is 0.002%. And the same can be said for the increase in other major urban centers: 7 to 15 in Los Angeles, 6 to 14 in Boston, 6 to 9 in San Fransisco, 0 to 1 in San Diego and Cincinnati. Just to be clear, this observation is not a denial that hate crimes were committed, neither is it minimizing the pain of those afflicted. Rather it is disputing if this rise is actually a significant difference or whether the world is continuing to show evidence of its condition of sin and misery. I say it is the latter.

My contention is that these numbers do not represent a significant shift in the world. But could it be that within the PCA there was a shift or a pattern of racial sin? That was certainly argued from the floor. Take for example the floor speech made by Pastor Hansoo Jin of the Korean Capital Presbytery. This brother insinuated racism or at least racial insensitivity against Koreans at multiple general assemblies. TE Jin said,

“You can imagine, if you will, how I felt when I heard that a member of this assembly refer (sic) to Korean prayer as unbiblical. See, when we think about racism it is easy to think of it as a problem that is in the world that the worlds struggles with and so why do we have to deal with it in this assembly? And I admit that the things that we see in the world with race do not necessarily manifest in the same way in the PCA, but we must not confuse that with a lack of racism in the PCA, or at least a lack of racial awareness in the PCA. See, comments like that that I heard at this assembly I have heard every single year that I have been a commissioner…at GA. I have had uncomfortable, demeaning, marginalizing conversations oftentimes by well-meaning individuals but still nevertheless these conversations made me feel and question whether or not this is a denomination for me.”[2]

In his speech, TE Jin articulates what he considers to be a sin by another man allegedly to have occurred at the Bills and Overtures committee of the 48th GA. The contention is not that such a sin may not have been committed, but with the process and assumptions TE Jin made. If the alleged racist truly believes Korean prayer is sinful because it is Korean, there is a bona fide charge of racism to be investigated. It would be appropriate to address such a brother about his perceived sin in private, taking other witnesses along should he remain unrepentant. Only after that process should the church courts have been made aware of these allegations. This process ensures that the truth is told, and that the 9th commandment is not broken. However, starting with the conclusion that these comments were an attack on Korean prayer seems to be an adaptation of the kind of “guilt by skin color” that is rampant in the world today.

It is possible the alleged racist who made the statement took issue with the style, and not the ethnic background of the prayer. In other words, in a PCA that has overwhelmingly repudiated racism, is it not more likely that it is the mode of the prayer, rather than the ethnicity of that prayer that is causing the objection of this TE? Of course, the world begins its attack with race. There must be a racist lurking behind every corner. Everything is boiled down to race, and all disagreement must include some underlying racial motivation. And yet, Christian charity would require us to admit at least the possibility that the issue might be entirely theological without any racial motivation at all. The process of speaking to a brother first ensures that the wrong picture is not presented as fact in the church court. However, if there is racial sin in a man, it is the sin of the individual rather than the whole denomination.

The conclusion is that the second of our three original diagnostic questions also can be answered at best in the negative, or at worst as undetermined until the process of clarifying intent and views is fully followed. That begs the question as to whether the third diagnostic question has some validity: are there individual racial sins in the PCA that remain unaddressed? That is the question for next the next article.

[1] Commissioner Handbook for the 48th General Assembly of the PCA, p. 164.

[2] Vimeo, Presbyterian Church in America, Thursday Closing Business Session, n.d.,  https://livestream.com/accounts/8521918/events/9731338/videos/222954013, accessed July 28, 2021. TE Jin’s speech takes place from 3:00:12 to 3:01:23

Geoff Gleason is pastor of Cliffwood Presbyterian Church in Augusta, Georgia. His passion is to see the people of God grow in their faith, and those who are lost become numbered among the faithful. He has been married for 28 years and, usually, is the joyful father of 11 children ranging in age from 28 to 6, and two grandsons.

Bible, Children, Christian Living, Culture

The Christian and Profanity

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There is much discussion in the Christian world about liberty. This post is not concerned with civil liberties as such. The question is not whether society should, on the one hand, allow recreational drugs or prostitution or some other “victimless crime.” Neither is it investigating whether society should, on the other hand, mandate the use of masks or vaccinations. Perhaps another day. Rather it is dealing with the Christian’s liberty that is found in Christ.

For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery. Galatians 5:1 (ESV).

One of the debates within Christian circles is to what extent our behavior is not restricted under Christ. There is a false defense of Christian liberty that claims a Christian is free to express himself according to his own desires, because Christ has paid for sin. That, of course is a gross generalization of a position people take. But it is a position that I have heard articulated and as expressed it is a mind-boggling denial of God’s wrath against sin and His hatred of it. God views sin with such anger that He sent His Son to die a horrific death on a cross to satisfy the guilt for the same. One of the areas where “trendy” Christians are seeking to carve out ungodly liberty is in the use of profanity and cursing. Is there a place for such speech in the Christian?

Christian liberty does not make room for disobedience to God’s word. The Westminster Confession of Faith says this about Christian liberty:

“They who, upon pretense of Christian liberty, do practice any sin, or cherish any lust, do thereby destroy the end of Christian liberty, which is, that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before him, all the days of our life.” (WCF, Chapter 20.3)

The purpose of liberty is to serve God, being set apart by His word to reflect Him as His adopted children. Therefore what does the Lord say about speech? In Colossians Paul exhorts the one who is raised with Christ to set their minds on the things above. That means putting on righteousness, and putting off what is earthly (Col. 3:5). Included in that putting off is the putting away of “anger, wrath, malice, slander, and obscene talk from your mouth.” (Col. 3:8). In another place Paul gives similar instructions when he charges the Christian to “let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear.” (Eph. 4:29). Obscenity and corrupting talk are out of place for the Christian. The Bible plainly says so. If you begin arguing at this point that your profanity is not “obscene” or that you are using it to build others up, I can not help you. You are committed to your disobedience. The statements from Scripture could not be clearer. In this case, the desire for nuance can only be taken as a desire for license.

Are there times when Paul uses strong language in his letters? Some people would argue he does as a justification for their own speech. Even if you make that argument, you cannot argue that he does so habitually. Maybe one or two places in all his written words can be used as potential examples (“rubbish” Phil. 3:8 or “emasculate” in Gal. 5:12). Moreover, the words he uses  are hardly the same as the adoption of the vulgar and crude language of society which resorts to the crassest expressions of bodily functions and sexual activity. Brothers and sisters, these things should not even be named among us (Eph. 5:11-12). Yes, it is true that Christ has come and fulfilled all the law for the Christian. And, yes, it is true that all the sins of all God’s people are forgiven in Christ. But Christ work on the cross in no way diminishes the holiness of God. It in no way reduces the call to be holy and He is holy (1 Pet. 1:16). It in no way permits a despising of Christ’s sacrifice by engaging in the wickedness of the world.

Here is the sad thing. Even the world knows that certain language should not be used in the presence of children. We have an organization that ensures language for movies is rated, and that words are edited out of TV shows. There is, even in the world, an acknowledgement that these words are inappropriate. How is it that the Christian who has the Spirit and the Word of God would so badly miss this point?

 

Bible, Christian Living, church, Culture, Uncategorized

Civil Unrest and the Christian

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Wednesday at 3:18 p.m. I got a text from my younger brother “Did you see what’s happening in DC?” is all he wrote. We all know what was happening by now. A group of people stormed the Capitol, and we have all seen the videos. I have seen some responses from conservative Trump supporters who view this act as victory, and the violence justified. Ironically, these are often the same people who condemned the riots of the summer instigated by Antifa and/or Black Lives Matter. On the other end of the spectrum there has been outrage and condemnation for the occupation of the Capital. With just as much irony, many of these are the same people who ignored the riots of the summer and made accommodation because the anger of the protestors was somehow understandable.

The gamut of emotions in the world is also reflected among Christians. Some are outraged today, believing the election to be stolen and our republic to be in tatters. If that reflects your view, the denial of the courts to hear Trump’s cases of voter fraud are outrageous to you. Others, I think the majority, is horrified at the pictures of people occupying the very symbol of order and law, although there is a general uneasiness about how America’s politics is being conducted. Regardless of where you land, there seems to be a nervous churning in our nation. It is not my intention to solve those problems (as if I could). If possible, I would even like to conceal my own opinions on all that has transpired. This post is not meant to draw political conclusions, but rather to help the body of Christ to focus on a godly response to our current cultural climate.

Do not let current cultural outrage rob you of your peace in Christ. The Christian can be easily distracted from his main purpose: to glorify God and enjoy Him forever. The Christian is a subject of his heavenly king the Prince of Peace (Isaiah 9:6). It is true that Christ at times lead to division. But the anger and outrage in those moments should belong to the world, not the Christian. In so many places the Christian is called to live at peace with his neighbor (Mark 9:50; John 14:27; 16:33; Acts 10:36; Rom. 1:7; 5:1; 14:17, 19; 15:13; 1 Cor. 14:33; 2 Cor. 13:11; Gal. 5:22; Col. 1:20; 1 Thes. 5:13; 2 Tim. 2:22; Heb. 12:14; James 3:18). 

There may be exceptional circumstances where violence is necessary, such as self-defense or just wars. But the Christian should never delight in it, nor should he choose it if he can avoid it. The Swiss Reformer Pierre Viret has written: “There is nothing which Christians ought to hold in greater horror than the taking up of arms…and that there is nothing in which Christians ought to be more hesitant to engage, nor which agrees less with their profession of faith.” If you are tempted to side with those who occupied the capital, please reflect on the texts above and ask yourself if your heart reflects the call of Scripture.

Do not allow the lies of the world to elevate people of bad character. It is intriguing to me that the people who are outraged over the events of January 6, 2021 had a much different reaction to the events of October 4, 2018. The result of that day was the same, but the cause was different. The former was perpetrated by conservatives. The latter by the Women’s March outraged over the nomination of now supreme court justice Brett Kavanaugh. 

To rush to condemn an action out of political expediency is not praiseworthy. It is a violation of the 9thcommandment. It is the height of naivité to claim innocence in either of our political parties. God is a God of truth, and desires His people to live according to the truth (Ps. 51:6; 86:11; 119:160; Is. 45:19; Jer. 5:3; Zech. 8:16; John 8:32; 14:6; 15:26; 17:17; 1 Cor. 13:6; Eph, 4:15). And when someone makes a truthful statement for a selfish purpose, as a whole he breaks the 9th commandment. 

Neither political party in the USA can claim moral high ground at this point in our nation’s history. And for Democrats to feign outrage over the actions of a few Republican that lasted less than 3 hours seems like a violation of the 9th commandment in light of the summer-long riots of 2020 and their relative silence on those occasions. It is good to condemn violence and destruction, even when done by your political allies. But please do not allow the lies of the world to elevate men of poor character, just because they say true things when it serves them to gain an advantage over their political opponents.

Do not forget about the absolute sovereignty of God. To look at current events apart from God’s on-going governing of all his creation will cause despair. In all of our circumstances, God is exercising control over His creation. Hebrews 12:1-11 explains that control in the context of discipline. The circumstances faced in life can be painful and hard to bear. But the Christian should recognize them as God’s discipline. When God’s chastenings come, the Christian must not resist or fight as the world does. The Christian is called to rejoice and accept God’s work, and respond with peace. Your peace will disappear if you forget that God is good, that He is governing the world, and that political turmoil in the United States is not catching Him by surprise.

This post is not meant to solve all the controversy of our nation’s election debacle. In a sense it seems obvious that God’s judgment has already fallen on this land and we’re simply reaping what we have sown. But more than at any time in an already tumultuous twelve months the Christian must focus on God’s word and get his eyes off his emotions. Peace and stability are only found in by looking to Him. The Christian serves the Prince of Peace and as such his response to the circumstances of the world should reflect that.