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Pornography in Owasso Public Schools – Will local churches remain silent?

Posted by :admin On : November 8, 2022
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Category: American Church, Archives, Culture Wars, Education

On October 17, 2022, KTUL Channel 8 aired a story about an Owasso parent’s efforts to have a graphic novel removed from the school library. The book had been randomly checked out by his 14-year-old daughter. The parent described what he found in the book.

There was children with their penises showing that were urinating in each other’s faces. There was scenes, and this is graphic, images of ejaculation. There are scenes of teen sex. There are also scenes of a child, a child being raped in the book, and all in graphic depiction.[1]

The parent stated that when he first told school officials about it, they didn’t pay him much mind until he brought copies of the pages to the assistant superintendent who then, he says, pulled the book for review. The parent stated that he was very happy with that and thanked him and sent emails thanking them.[2]

The parent then attended a school board meeting on October 10, hoping the district would establish a policy that addressed his concerns about pornographic materials in the school. Apparently other parents in attendance voiced similar concerns to the board as well. According to the parent, those wanting pornographic materials removed from the school were accused of “just trying to ban books or burn books” in spite the parents claims that they were just trying to protect their children from pornography. In spite of their efforts, the board took no action to address a policy change on what books would be allowed in the school.[3]

After the meeting the parent spoke to school board member Brent England in the parking lot about the concerns of the parents. Within three or four days after the meeting the parent received a letter from Owasso School Superintendent Margaret Coates informing him that he had “committed one or more acts” that interfered “with the peaceful activities on District property.” Specifically, the letter stated, “You are hereby directed to leave the Owasso Public Schools and all of its grounds including sports events, sports venues, and not return.” The Channel 8 news reporter asked the parent if he could pick up his kids. The parent responded that, “I cannot pick up my children without written permission from Margaret Coates. It feels very retaliatory.”[4]

Subsequently, U.S. District Judge John Heil issued a temporary injunction that prevents Owasso Public Schools’ efforts to ban the parent from attending school board meetings, dropping off and picking up his children from school, and attending parent-teacher conferences and other extracurricular activities. The judge noted that it “is clear” that Owasso’s ban was “substantially motivated as a response to Plaintiff’s criticism of the Board’s decision and his petition for a redress of grievances” which is protected under the First Amendment.[5]

Pornography in Oklahoma’s K-12 schools is widespread and deeply embedded

Owasso Public Schools is not the only school system that has been found to have pornography in its libraries and classrooms. The State Board of Education recently voted to sanction Tulsa Public Schools, Oklahoma’s second largest district, by significantly reducing its accreditation status to “accreditation with warning” for violating the provisions of House Bill 1775 passed by the Oklahoma legislature in 2021. HB 1775 prohibits the promotion or teaching of critical race theory (CRT) in Oklahoma K-12 classrooms. The recent vote to sanction Tulsa Public Schools for violation of HB 1775 occurred the same week that the Twitter account, Libs of Tik Tok, highlighted two books available to Tulsa students in the school library—“Gender Queer” and “Flamer.” The Twitter account reported that the books contain sexually explicit and pornographic content. When the sexually-explicit images from the books were posted on Facebook, the tech giant quickly shut down the post citing its graphic content.[6]

Oklahoma Senate Pro Tempore Greg Treat, called the news “appalling and nothing short of deplorable.” Further, he stated,

It is indefensible to have children exposed to images and material that is the definition of pornography. It makes no difference whether its same sex, opposing sex, or anything in between, children should never be able to view the images in a public school sanctioned library setting.[7]

State Representative Sherrie Conley, a former teacher and school administrator, warned that “materials such as these are not just in Tulsa Public schools but in other school libraries throughout the state.”[8]

Owasso is just one of many school boards across the nation that has tried to prevent parents and other critics from participating in school policy actions and decisions. Although present for years, these efforts significantly increased in 2021 with school administrators’ inclusion of critical race theory in classroom instruction. The National Association of School Boards in a letter to the Biden administration sought to label parental resistance as being equivalent to “a form of domestic terrorism and hate crimes” and requested that federal law enforcement officials investigate protestors under federal anti-terrorism and hate—crimes laws. This was quickly followed by Attorney General Merrick Garland’s memorandum to the FBI to meet with state and local officials to develop “strategies for addressing threats against school administrators, board members, teachers, and staff.” Many state school boards associations across the nation denounced the NSBA’s actions and announced their departure from the NSBA. However, the Oklahoma State School Boards Association has never publicly denounced NSBA’s action and has continued its affiliation with the group.[9]

Pornography is just one of several weapons used by the purveyors of the liberal-woke-Marxist agenda aimed at the overt sexualization of elementary and secondary school children throughout the nation. In addition to inclusion of pornographic materials in libraries and classrooms, this overt and well-organized sexualization process includes legitimization and promotion of the LGBTQ philosophy and lifestyle. The LGBTQ agenda for K-12 schools includes promotion and use of cross-sex hormones, surgical procedures, and puberty blockers, all based on their perceived gender identity. Parents of K-12 students must be on constant alert for these and a host of other issues that have infiltrated many public school systems such as Marxist/socialist indoctrination and criteria race theory.

How can local communities once again gain control of their local schools boards and administrators?

The first step is to elect school board members who respect and reflect the Judeo-Christian values and morals upon which the nation was founded. But when the local school boards actions or lack thereof no longer represent or reflect those values and morals, the parents and local citizenry have a powerful voice residing in almost every community. This powerful group is comprised of the local churches which means, first and foremost the pastor, followed by their staff and board of deacons, and backed by the congregations.

Unfortunately, the voice of the church in America became silent during the last half of the 20th century as most pastors and their churches have substantially ceased to speak into and influence their community beyond the walls of the church. For several decades the silence of the church has extended far beyond silence about local affairs. This is the foremost cause of the nation’s moral, social, political, and cultural turmoil and decline. It appears this failure to speak into the various spheres of American life has infiltrated into a large majority of Owasso’s churches.

“Silence in the face of evil is evil itself. Not to speak is to speak. Not to act is to act. God will not hold us guiltless.”

Many believe the above quote originated with Dietrich Bonhoeffer, the World War II German pastor who resisted the Nazis and was martyred on the direct order of Adolf Hitler at the end of the war in 1945. Although not directly attributable to Bonhoeffer, “it so well sums up what he desperately tried to communicate to those who believed they could safely stand on the sidelines in the battle of that time.”[10]

If we are not actively living out our faith by fighting the wickedness in society and the culture of our time (in the schools, government, business, popular culture, arts, entertainment, media, and so forth), God will view our inaction (neutrality) as participation in the enemy’s wicked cause. In other words, God will not find us guiltless. Here we speak of collective and individual guilt.

Eric Metaxas in his new book, Letter to the American Church, captures the essence of how the church has become silent in the face of evil.

…those who behave as though there is really nothing to worry about, who seem to think—as such prominent pastors as Andy Stanley and others do—that we ought to assiduously avoid fighting these threats and be “apolitical” are tragically mistaken, are burying their heads in the sand and exhorting others to do the same …Do we not realize that no good ever can come of such silence and inaction, that human beings whom God loves suffer when His own people fail to express boldly what He has said and why they fail to live as He has called them to live?[11]

Such silence has led American schools to where they are today.

The very youngest of children in schools are being fed pernicious ideas on the subject of sexuality—ideas with which their young minds are quite unable to cope, and to which their own parents object. Older children are being so confused by sexual activists that they agree to have their bodies mutilated, so they can never become the men and women God has created them to be.[12]

We cannot help but wonder where are all of the leading American pastors today on the issues of sexuality and transgender craziness. Are they afraid to speak? Like lemmings, it appears that local pastors across the nation have also lost their voices and backbones as well. The question I have for Owasso pastors is this, have you regularly spoken to your congregations about these issues? God calls us to speak truth to power. John the Baptist spoke truth to Herod, and it cost him his head. Jesus spoke truth to the religious leaders of his day knowing they would bring about His crucifixion.

Plan of action for Owasso pastors

Pastors must organize, speak, and act for Owasso’s K-12 students who are unable to defend them themselves from the vicious attacks from the enemy of our souls.

1. Preach frequently and frankly to your congregations with passion fired by the Holy Spirit about the evils of pornography, the LGBTQ agenda, Marxism and socialism, and other evils facing our children in the public schools?

2. Pastors should deliver formal notifications of their churches’ opposition to any policies and practices that allow, tolerate, or encourage the presence of pornographic materials in Owasso Public Schools. This document should be signed by the pastor and every congregational member willing to do so and delivered to the Owasso School Board and Superintendent.

3. Encourage like-minded pastors willing to break their silence to come together as a group and attend an Owasso School Board with spokespersons prepared to demand changes to school’s policies and practices that would eradicate pornographic materials from K-12 classrooms and libraries, both now and in the future.

4. Using both social and print media, the Owasso ministerial alliance should publicly addressed the dangers of pornography and other philosophies and practices that promote sexualization of our children in public schools.

Removal of pornography from Owasso Pubic Schools is just one tiny skirmish in the culture wars. Fellow Christians and other defenders of the Judeo-Christian worldview are called to soldier in a much larger ongoing conflict which I described eight years ago in my book Evangelical Winter – Restoring New Testament Christianity.

Apart from the apostate church, there is also a faithful but mostly silent church in America that is content to preach the gospel and ignore the culture. Erwin Lutzer wrote, “whether in Nazi German or America, believers cannot choose to remain silent under the guise of preaching the Gospel…we must live out the implications of the cross in every area of our lives. We must be prepared to submit to the Lordship of Christ in all ‘spheres’.” Yet, as we live out the implications of the cross in every area of our lives, we must understand that the culture wars in which we soldier for Christ are not about maintaining the American dream however one may define it. Rather, the culture wars are about restoring the biblical understanding of truth in all spheres of our national life. To do so one must speak the truth in the face of lies, stand on biblical principles when others compromise, and take right actions in spite of consequences.[13]

Larry G. Johnson

Sources:
[1] Burt Mummolo, “Owasso parent banned from school grounds after asking for pornographic book to be removed,”
KTUL Channel 8, October 17, 2022, https://www.msn.com/en-us/news/us/owasso-parent-banned-from-school-grounds-after-asking-for-pornographic-book-to-be-removed/ar-AA134R0f
The video version of this telecast may be viewed at: https://ktul.com/news/local/owasso-parent-banned-from-school-grounds-after-asking-for-poronographic-book-to-be-removed
[2] Ibid.
[3] Ibid.
[4] Ibid.
[5] Ray Carter, “Court prevents Owasso school from banning parent critic,” Oklahoma Council of Public Affairs,
November 2, 2022, https://www.ocpathink.org/post/court-prevents-owasso-school-from-banning-parent-critic
[6] Ray Carter, “Concerns over racism, porn lead to Tulsa school sanction,” Oklahoma Council of Public Affairs,
July 28, 2022, https://www.ocpathink.org/post/concerns-over-racism-porn-lead-to-tulsa-school-sanction
[7] Ibid.
[8] Ibid.
[9] Ibid.
[10] Eric Metaxas, Letter to the American Church, (Washington, D.C.: Salem Books, 2022), p. 51.
[11] Ibid, pp. xiii, 51.
[12] Ibid, p. 84.
[13] Larry G. Johnson, Evangelical Winter – Restoring New Testament Christianity, (Owasso, Oklahoma: Anvil House
Publishing, 2016) p. 265.

Modern Christianity’s soft-soap message to the homosexual

Posted by :admin On : July 7, 2021
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Category: American Church, Archives, Christianity, Evangelical Church, Homosexuality

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The 2018 Election – Another pivotal moment in America’s history and destiny

Posted by :admin On : November 10, 2018
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Category: American Church, Archives, Christianity

History is littered with pivotal moments in which the trajectory of a people, a nation, or the world has been decided. Perhaps no single event contains more of those decisive moments than World War II. In both scale and long-term impact, this war was perhaps the greatest event in history that determined the direction and fate of the world. Those decisive moments include the dramatic rescue of 300,000 British and other Allied soldiers from the beaches at Dunkirk during a ten day period in late May and early June 1940. This was soon followed by the Battle of Britain fought in the skies above England during the summer and fall of 1940. The Battle of Midway in the Pacific Ocean in June 1942 and the capture and defense of Guadalcanal in late 1942 were two more. And of course the greatest defining moment of World War II was the Allies successful invasion of Europe on D-Day, June 6, 1944. The failure of the Allies at any one of these junctures would likely have re-written the outcome of the war and the future of the free world.

Os Guinness has described another of those pivotal moments playing out in the Christian West in his book, Impossible People – Christian Courage and the Struggle for the Soul of Civilization.

Christians in the West are living in a grand clarifying moment. The gap between Christians and the wider culture is widening, and many formerly nominal Christians are becoming “religious nones”…

We face a solemn hour for humanity at large and a momentous showdown for the Western church. At stake is the attempted completion of the centuries-long assault on the Jewish and Christian faiths and their replacement by progressive secularism as the defining faith of the West and the ideology said to be the best suited to the conditions of advanced modernity. The gathering crisis is therefore about nothing less than a struggle for the soul of the West…[1]

The battlefield upon which this grand clarifying moment is played out is the culture wars between the pervasive liberal/progressive forces mostly aligned with Satan’s master plan for humanity and the shrinking numbers of Americans who still adhere to the Christian worldview of reality.

How did the church allow the nation to get into this situation? A large part of the short answer is that American evangelical churches over the last 50 years have virtually abandoned the public square and have become weak and powerless in the process. Large portions of the evangelical church appear to have forgotten that Satan is attempting to destroy the church through the destruction of the Christian culture of America and all of Western civilization. He and his evil empire oppose righteousness, weaken the church through compromise, debauch the truth of God’s word in the minds of men, and pollute the land with a vile stream of wickedness that is flowing into every facet of life.

Just before the election in 2016, I wrote in culturewarrior.net the following words in anticipation that the election would be one of those pivotal moments in the nation’s history.

One aspect of this grand clarifying moment for Christians will occur as Americans go to the polls in in the November elections. The results will be more than a minor historical footnote and promises to be a pivotal event in deciding the direction of the nation and ultimately Western civilization.[2]

Given the course of events since the 2016 election, it appears the surprising and miraculous outcome of that election was of even greater importance than could have been imagined at that time. It also appears that another pivotal moment was again present in the 2018 election. Many people have mixed emotions about the results of the recent election. However, the election results were a significant if incomplete victory for those of the Christian faith. Although control of the House of Representatives was lost for the next two years, the retention and expansion of the majority in the Senate was vastly more important for the nation in the long-term given the importance of the judicial confirmations that will occur.

The nation is in a cycle in which evil abounds, and it is critical for Christians to fight the good fight of faith in every election. That is the price we pay for freedom, both religious and otherwise. It appears that our national elections for the foreseeable future will continue to be pivotal moments. This is occurring because the nation has spent its reserves of moral capital and the voiceless church has little cultural authority and suasion to turn the tide of immorality and spiritual degeneration.

Knowing this, Guinness believes that Christians must once again become those who in the eyes of the world are “impossible people” with

…hearts that can melt with compassion, but with faces like flint and backbones of steel who are unmanipulable, unbribable, undeterrable and unclubbable (i.e., coercion through comfortable conformity), without ever losing the gentleness, the mercy, the grace and the compassion of our Lord.[3]

Perhaps the best advice for the church in this troublesome age comes from the Apostle Paul’s letter to the Ephesians. First, he makes certain that we understand who the real enemy is that Christians are battling. Then, he instructs the Christian on how to prepare for battle.

For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand. [Ephesians 6:12-13. NIV]

In his commentary, Donald Stamps gives our modern minds further insight into what Paul is saying. Satan and a host of evil spirits are the spiritual rulers of the world. They empower ungodly men and women to oppose God’s will and attack believers. They form a “vast multitude and are organized into a highly systematized empire of evil…” [4] The church must confront this evil empire and does so by putting on the whole armor of God (see Ephesians 6:12-17). And when the battle is heated and defeat seems near at hand, having done all, the Church must continue to stand. It can do so because that itinerate preacher who trod the hills and valleys of ancient Palestine two thousand years ago really was the Son of God, and His kingdom will never fail.

So clothed and armed, Christians can and must boldly speak out as well as take actions to engage every facet of society for the cause of Christ: (1) in the halls of government and law, (2) in education from kindergarten through graduate school, (3) in science and medicine,(4) in business, economics, and places of commerce, (5) in the media, (6) in the arts and entertainment, and (7) and in a host of other areas of the public arena.

Charles Finney was the renowned leader of the second half of the Second Great Awakening in the middle third of the nineteenth century. His instructions regarding the body of Christ’s involvement in both politics and religion are indisputable and should be embraced by both church leaders and the laity.

Politics are a part of religion in such a country as this, and Christians must do their duty to the country as a part of their duty to God. It seems sometimes as if the foundations of the nation were becoming rotten, and Christians seem to act as if they thought God did not see what they do in politics. But I tell you, he does see it, and he will bless or curse this nation, according to the course they take.[5]

Whether the church wins or loses elections as it does battle for the cause of Christ in the culture wars is not the issue. We must remember that the church is the body of Christ, and each and every member of the body has a duty to fight. John Quincy Adams said it best, “Duty is ours; results are God’s.”[6]

Larry G. Johnson

Sources:

[1] Os Guinness, Impossible People – Christian Courage and the Struggle for the Soul of Civilization, (Downers Grove, Illinois: IVP Books, 2016), p. 22.
[2] Larry G. Johnson, “The Church Triumphant – Part I,” culturewarrior.net. November 4, 2016. https://www.culturewarrior.net/2016/11/04/the-church-triumphant-part-i/
[3] Guinness, Impossible People – Christian Courage and the Struggle for the Soul of Civilization, pp. 31-32.
[4] Donald C. Stamps, Study Notes and Articles, The Full Life Study Bible – New Testament, King James Version, gen. ed. Donald C. Stamps, (Grand Rapids, Michigan: Zondervan Bible Publishers, 1990), p.439.
[5] Charles Finney, Lecture XV “Hindrances to Revival” (Revival Lectures, 1855), quoted by Bill Federer, “When did duty cease being a virtue?” WMD, October 20, 2018. https://www.wnd.com/2018/10/when-did-duty-cease-being-a-virtue/ (accessed November 9, 2018).
[6] Bill Federer, “When did duty cease being a virtue?” WMD, October 20, 2018.
https://www.wnd.com/2018/10/when-did-duty-cease-being-a-virtue/ (accessed November 9, 2018).

The American Church – 36 – Restoring New Testament Christianity

Posted by :admin On : May 6, 2016
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Category: American Church, Archives

If the church (the body of Christ) desires to restore New Testament Christianity, it must first understand what the term encompasses and requires. Where better to find that understanding than the New Testament itself. The history of Christianity begins with the life of Jesus and His ministry as recorded in the four gospels. The history of the church begins with Christ’s ascension and the beginning of the dispensation of the Holy Spirit. Luke, the beloved physician, gave an account of the former in the Gospel of Luke and the latter in the Acts of the Apostles. What better account than that of a close friend and traveling companion of Paul. With precision, clarity, and thoroughness befitting an educated man of medicine, Luke’s inspired account spans the broad panoply of the beginnings of Christianity and the early church, both Jewish and gentile, and whether in Jerusalem or in the far reaches of most of the known world. From Luke’s writings we gain a comprehensive understanding of New Testament Christianity that appears at odds with the teachings and practices of many evangelical churches of today. Although we must not neglect nor subordinate the other books of the New Testament, many Christians consider Luke’s two long books (approximately 28% of the New Testament) are the most comprehensive and understandable presentation of New Testament Christianity.

Luke’s writings in the Acts of the Apostles present two major themes. First, Luke reveals that the gospel had spread far beyond its origins in a tiny outpost of the Roman Empire and its Jewish religion and had done so in spite of severe opposition and persecution of its messengers. Second, even a cursory reading of the Acts of the Apostles reveals the centrality and importance of the Holy Spirit and His empowerment of the early church.[1] These two themes were evident at the close of Luke’s gospel.

And [Jesus] said unto them, Thus it is written, and thus it behooved Christ to Suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high. [Luke 24: 46-49. KJV]

The words later written in the first chapter of the Acts of the Apostles echo those written at the end of Luke’s gospel. Those dual themes ripple not only throughout the Acts of the Apostles but the remainder of the New Testament.

But ye shall receive power after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth. [Acts 1:8. KJV]

The essence of the entire book of Acts (and New Testament Christianity) is found in this single verse. The theological message was that His disciples were to continue to do and teach all that Jesus did while on the earth, but their witness could only be accomplished through the power of the Holy Spirit working in and through them. The geographical location of their witnessing was to be the entire world.[2] Jesus instructed His followers to wait and not begin their ministry until they had received the promise of the Father. This promise was fulfilled at Pentecost with the outpouring of the Holy Spirit. The assignment that Jesus had given to these mortal men and women could not be accomplished in the natural realm. But with the arrival of the promised supernatural power from on high they would accomplish all that Jesus commanded.

As these themes guided those first century Christians whose lives and works were recorded by the inspired writers of the New Testament, we gain a comprehensive and integrated understanding of New Testament Christianity. In light of this understanding, we can determine the critical departures from New Testament Christianity by many in modern evangelicalism.

Hallmarks of New Testament Christianity

There are several norms or hallmarks that give shape, definition, and context to New Testament Christianity. All of its distinguishing elements that were found in the early church (except for the writing of the New Testament Scripture) are available to the twenty-first century church. But they are only attainable when the church moves and operates in the full power of the Holy Spirit.[3]

Several of these hallmarks are no longer found in many evangelical churches. The following is a summary of the more significant observations and findings with regard to the modern evangelical church in America. These are not meant to be an all-inclusive list and are certainly not a comprehensive assessment of the condition of the evangelical church. But correction must be preceded by recognition of those missing elements which have led to a most wintry season in evangelicalism at a time when American culture is in desperate need of a clear, authoritative, truthful, and Holy Spirit-directed response from the church.

• Ignoring the presence and work of the Holy Spirit (Chapter 26)

The Holy Spirit will not allow Himself to be merely an item on a church’s agenda. He is either the center, or He will have no part of the program. Christ instructed His disciples to first “tarry” and then after they had been endued with power from the Holy Spirit they would be ready to do the work of the church. Many modern churches have dispensed with the irreplaceable power and presence of the Holy Spirit in all aspects of church life which accounts for their powerlessness, spiritual poverty, and shallowness.

As a result there are millions of Christians in America that long for the deeper spiritual life found in the pages of the New Testament. To address this hunger, many in the body of Christ and well-intentioned church leaders assemble various ingredients, measure, and then mix them in the prescribed quantities, much as one would do in baking a cake, in an effort to replicate the deeper life found in New Testament Christianity. Because many in the body of Christ and its leaders are more interested in doing church than being the church, they fail to wait upon the Holy Spirit and His enduement of power. His absence is the missing ingredient that leaves the church’s efforts a dry and tasteless imitation of the real thing.

• The message of the new cross (Chapter 29)

The cross upon which the Son of God was crucified stands at the crossroads of history and the story of mankind. Its stark and demanding message is an irritant in the soul of sinful man. For many its message is too confrontational, an agitant, inconvenient, an offense, something to be mocked or shunned. In modern times the way in which the cross is perceived by many who profess allegiance to Christ has also changed. The message of the cross has been muted if not altogether silenced to minimize its offensiveness in churches filled with people trying to decide if Christianity is right for them. Others have rewritten its message to smooth its abrasiveness and soften its demands by making it a thing of comfort and beauty instead of an instrument of death to self and hope of life eternal. The old message, having been modernized and adapted, seamlessly blends with the world’s fascination with humanistic concepts of self-esteem instead of the reality of the fallen nature of man. The new cross at its core rests on ego and selfishness and is the great enemy of the old cross of Christ.

The message of the cross found in Matthew’s gospel has reverberated across two thousand years of Christianity and still means today what those words meant when first written. “If any man will come after me, let him deny himself, and take up his cross, and follow me.” [Matthew 16:24. KJV] Beginning at Pentecost, a small group of Jesus’ followers believed this message, preached the cross, and turned the world upside down.

• The doctrine of divided Christ (Chapter 28)

New Testament Christianity’s concepts of sin and salvation have been replaced in many modern churches by the discredited doctrine of a divided Christ—Christ the Savior and Christ the Lord. According to this doctrine, a sinner may accept Jesus Christ as Savior without surrendering to Him as Lord.[4] But even without acceptance of Christ as Lord, this freewill acceptance of Christ as Savior often degenerates to a man-centered “making a decision for or commitment to Christ” as though man chooses the time, place, and manner of his salvation.

To highlight the fallacy of a divided Christ, the words of Dietrich Bonhoeffer bear repeating.

Anyone who turns from his sinful way at the word of proclamation and repents, receives forgiveness. Anyone who perseveres in his sin receives judgment… The Gospel is protected by the preaching of repentance which calls sin sin and declares the sinner guilty…The preaching of grace can only be protected by the preaching of repentance.[5]

The sinner who accepts Christ as Savior and walks away without accepting Christ as Lord perseveres in his sin. Many evangelical preachers may rightly deny their adherence to the doctrine of a divided Christ, but the practices of some say otherwise in their words or actions. They emphasize the acceptance of Christ as Savior and de-emphasize acceptance of Him as Lord. For many, the “Lord” part of one’s commitment to Christ comes later but before church membership because it is a process that takes time. In other words, the “saved” Christian must at some point also decide to make Jesus Christ the Lord of his life. But Tozer states that, “It is altogether doubtful whether any man can be saved who comes to Christ for His help but with no intention to obey Him.”[6]

Some will counter that the newly saved often don’t know enough about the Bible and the Christian life to make an informed decision as to His Lordship. But it is through this doctrine of the divided Christ that the church is filling its pews with half-covenant Christians. Paul said, “If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved…” [Romans 10:9. KJV] [emphasis added] He must always be both Lord and Savior. Therefore, Christians must not lead a sinner to believe that he is saved by committing to Christ as Savior and then allow him to subsequently consider the matter of Christ’s Lordship over his life when he is more informed or it is more convenient or he has had time to calculate the cost.

• Nonjudgmental love without repentance (Chapters 28 and 32)

The fallacious doctrine of a divided Christ is aggravated if not promoted by many in the church because of a misunderstanding or misapplication of Christ’s nonjudgmental love. This occurs because the world’s definitions of love and tolerance have invaded the church and compromised the gospel message. As a result the message of many churches is that God’s nonjudgmental love is so vast that He will overlook sin for a season if not altogether ignore it if one will only acknowledge Him. The new definitions of love and tolerance require unconditional acceptance of the sinner and is presumed superior to the biblical approach that requires repentance and turning from sin.[7] But the world’s definitions of love and tolerance are contrary to the very nature of God because He cannot tolerate sin. God is both loving and just, and if His love is conformed to the world’s definition of nonjudgmental love and tolerance, then He is cannot be both loving and just.

Cheap grace is the end product of preaching the world’s definition of nonjudgmental love. But cheap grace does not transform by washing away one’s sin but merely provides a transparent, temporal, and defective covering for man’s sin which stands in sharp contrast to the words of an old hymn: “What can wash away my sin? Nothing but the blood of Jesus. What can make me whole again? Nothing but the blood of Jesus.”[8] Cheap grace attempts to hide sin or redefine it as a disease, but it does not eradicate it. Rather, it makes a mockery of Christ’s death on the cross to purchase forgiveness for mankind’s sin. Cheap grace makes the shedding of His blood at Calvary irrelevant for man’s redemption.

A person who willfully continues in his sin cannot be excused for their heart remains unconverted and they are not open to growing in virtue. If the church does not make this distinction clear, it is guilty of misleading people as to their eternal destination.

• Doctrinal heresies (Chapters 27 and 32)

Paul warned of a time when many in the church would not endure sound doctrine but seek teachers of fables instead of truth (See 2 Timothy 4:3-4). As a result doctrinal heresy occurs because the truth of the Scriptures and its meaning have been diminished or abandoned by many in the church. Over the centuries, attempts to corrupt the Bible have occurred in three ways: adding to, taking away, and the corruption of meaning. The liberal church is guilty of all three.

For the last several decades many in American evangelical churches have tampered with the meaning of scripture. One source of this doctrinal corruption is the pervasive and careless use of unfaithful translations and even less reliable paraphrases. Also, the corruption of the meaning of scriptures is worsened by stringing together various Scripture verses found in several translations and paraphrases.

With the demise of serious expository preaching, doctrinal mischief is encouraged by an over-reliance on topical messages that tend to cherry-pick verses which are inappropriately divorced from the larger meaning and context of the biblical passages in which they are found in order to “prove” a point or prop up man’s opinion.

Also, many evangelical churches ignore serious preaching of major themes of the Bible (e.g., prophecy and end time events) that are seen as not being culture-friendly and therefore a hindrance in growing the church. As a result large portions of the Bible are not included in their preaching and teaching—a form of taking away.

The belief that the Bible is infallible and inerrant arises from our understanding that the scriptures are God-breathed, that is, written by human hands but under the inspiration of God. Without this unalterable foundation, New Testament Christianity is a myth.

• Accommodating the spirit of the world (Chapters 25 and 32)

At the close of the Last Supper with His disciples, Jesus prayed for them.

I have given them thy word; and the world has hated them because they are not of the world, even as I am not of the world. I do not pray that thou shouldst take them out of the world, but that thou shouldst keep them from the evil one. They are not of the world, even as I am not of the world. Sanctify them in the truth; thy word is truth. As thou didst send me into the world, so have I also sent them into the world. [John 17:14-18. RSV]

This is the dynamic tension in which the individual Christian and the church must live—being in the world but not of it. We cannot avoid this tension for it is an inherent part of every Christian’s walk and every church’s ministry. To attempt to lessen the tension is to fall into the ditch of worldliness or to disobey Christ’s command to share His message by separating ourselves from the world. In spite of the best of motives, many in the modern evangelical church appear to have fallen into the ditch of worldliness because they have accommodated the spirit of the world within the church. When the world’s value system invades the church, the church becomes worldly.

There is an old adage that the church is not a museum for saints but a hospital for the hurting. This sentiment has an element of truth but is often abused. In its effort to reach out to the sinner, the modern church too often has replaced both the museum and hospital and made it a cruise ship for the saint and sinner alike. The sinner is made comfortable and enjoys the perks of Christianity in congenial fellowship with a good and solicitous people. His hosts are never so rude as to ask him to check his worldly baggage at the door and change his ways. With enough time the sinner will see the value of making a decision for Christ. Unfortunately, this analogy fits a great many evangelical churches in America.

Never hearing a truthful presentation of sin and their eternal damnation, a large number of sinners inhabit the church and over time bring corruption to that which they inhabit. As a result, differences between the lives of those who profess to be Christians and those that are unrepentant sinners become indistinguishable because the church was left unprotected from the spirit of the world. This was the great sin of the church at Thyatira. It contained many wicked people who caused many of God’s people to be drawn into sin (see Revelation 2:18-29).

The great tragedy is not only that a great many sinners are left in their sin, the church itself is left unprotected. This occurs because many churches have incorporated questionable methods in their scramble to survive in a rapidly changing and increasingly hostile culture. By doing so they have also gradually and subtly changed and softened the Bible’s message as well. Over time the adulterated message of these churches becomes unrecognizable when compared with sound doctrine and teachings of the Bible.

• Failure to adequately and effectively proclaim the gospel (Chapter 26)

“It is the chief function of the sermon to unleash the word of the Lord in the midst of his people. It is the chief means by which the Lord directs, rebukes, sustains and invigorates his people.”[9] [emphasis added] As discussed in Chapter 26, the foolishness of preaching is the fundamental means by which the Word of God is declared to a gathering of His people. Through those gatherings Christians encounter Jesus and fellowship with Him through His word.

If the chief function of preaching is to unleash the word, then we should be concerned with how that word is to be unleashed. The most important means is the prayerful expounding of the word itself (expository preaching). Topical preaching, polemical (disputation) preaching, historical preaching, and other forms of preaching have their rightful places. But these (especially topical preaching) have replaced expounding the Word of God to a substantial degree in many of today’s evangelical churches and has greatly contributed to a rapidly growing biblical illiteracy within the church. The message of the Bible has been dumbed down and therefore is made a husk without the life sustaining core from which the Christian finds spiritual nourishment. But such is foolish preaching and also inhibits the work of the Holy Spirit in the heart of the sinner. Without the work of the Holy Spirit, both the minister and the sinner are utterly powerless to change the sinner’s condition from death to life.

• Yoked with the world (Chapters 25 and 32)

Under duress from a culture heavily saturated with humanistic concepts of relativism, tolerance, and inclusion, many evangelical leaders and Christian organizations have embraced an ecumenicalism that reaches beyond the boundaries of the Christian faith. In their efforts to be ecumenical and culturally relevant, they have attempted to find common ground with organizations and false religions that stand in opposition to God’s word.

In 2 Corinthians 6:14-16a, the Apostle Paul cautions that Christians should not be mismatched with unbelievers. In his commentary, Matthew Henry expounds on Paul’s admonition.

It is wrong for good people to join in affinity [kinship or relationship] with the wicked and profane…We should not yoke ourselves in friendship with wicked men and unbelievers…Much less should we join in religious communion with them. It is a very great absurdity. Believers are made light in the Lord, but unbelievers are in darkness; and what comfortable communion can these have together?[10]

When ministers, ministries, and churches mix the light with darkness, they effectively have disobeyed God’s word and bring reproach on their ministry and the gospel of Jesus Christ. However, individual Christians and the church should reach out to individual non-believers with love and kindness in the hope of sharing the truth of the message of Jesus Christ.[11]

Paul’s charge to not be mismatched with unbelievers does not prevent a Christian from speaking to groups and organizations which are non-Christian when presenting the message of Christ. Here we follow the examples of Dietrich Bonhoeffer who spoke publicly against Nazism and Paul himself when he spoke to the Greeks at Mars Hill. This type of encounter is essential to engage the culture as discussed in Chapter 35, and it is not the same as being in communion with unbelievers and false religions.

The evangelical church and the end of the age

Because the term “evangelical” has such a broad usage and has become so inclusive, it has been rendered meaningless as an identifier of truth and has produced an evangelical winter. As a result there is occurring in American evangelicalism a fundamental realignment among evangelicals as the various players coalesce around either a mainstream secularism or return to evangelicalism’s roots found in New Testament Christianity. This realignment will divide the evangelical church whose two branches are symbolized by the ancient churches at Laodicea and Philadelphia.

Paul wrote to the Thessalonians with regard to this division in which a great number of the once faithful will renounce, desert, or become traitors to their faith (see 2 Thessalonians 2:1-3). The rebellion of many in the church is called the Great Apostasy. But Paul told us that this must come. Those that remain true to the faith should not be shaken in mind, distraught, or troubled. Even as the Great Apostasy spreads and engulfs many of the once faithful, there is also a corresponding general cultural decline caused by the abandonment of the biblical foundations upon which the nation was built, the ascendance of humanistic and secularized influence over the institutions of American life, and the general decline of morality within Western culture. But the inevitability of the trials facing the church and the culture within which it resides does not release the church from Christ’s mandate to share the gospel until the end the age when He shall return.

Many Christians are praying for a national spiritual awakening similar to the one God conditionally promised Solomon. “If my people who are called by my name humble themselves, and pray and seek my face, and turn from their wicked ways, then I will hear from heaven, and will forgive their sin and heal their land.” [2 Chronicles 7:14. RSV] Notice that God required His people to turn from their wicked ways, not the culture at large. This promise was to Israel, not to America. But it is a biblical principle that, when adhered to, has been proven to dramatically change the course of cultures and mankind’s history for the better. It was proven in America with the birth of evangelicalism in the First Great Awakening during the early and mid-1700s as well as in two subsequent Great Awakenings. Whether or not America will receive a healing of its land we cannot say.

No person can predict the end of the age and Christ’s return, but the signs of the times speak loudly of His soon coming. For some decades America has been incessantly drawn toward the center of the spiraling vortex of world-wide wickedness during the last days as described by the Apostle Paul. Given the rapid ascendance of secularism and growing hostility to Christianity, America may already be at the brink of plunging into that vortex. As this occurs, the branch of the American evangelical church that embraces New Testament Christianity will become part of the suffering church which has been the symbol of a faithful Christian witness for two thousand years. But the suffering church’s consolation and hope lies in the words of James.

Count it all joy, my brethren, when you meet various trials, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking nothing. [James 1:2-4. RSV]

Larry G. Johnson

Sources:

[1] “Introduction: Acts,” The Full Life Study Bible, King James Version, The New Testament, (Grand Rapids, Michigan: Zondervan Bible Publishers, 1990), p. 239.
[2] Ibid.
[3] Ibid., p. 240.
[4] A. W. Tozer, “No Saviorhood without Lordship,” The Root of the Righteous,” (Camp Hill, Pennsylvania: WingSpread Publishers, 1955, 2006), p. 95.
[5] Eric Metaxas, Bonhoeffer, (Nashville, Tennessee: Thomas Nelson, 2010), pp. 292-293.
[6] Tozer, “No Saviorhood without Lordship,” The Root of the Righteous, pp. 96-97.
[7] Larry G. Johnson, “Strange Fire – The Church’s quest for cultural relevance – Part IV,” culturewarrior.net, January 9, 2015. https://www.culturewarrior.net/2015/01/09/strange-fire-the-churchs-quest-for-cultural-relevance-part-iv/
[8] Robert Lowry, “Nothing but the Blood,” Hymns of Glorious Praise, (Springfield, Missouri: Gospel Publishing House, 1969), p. 208.
[9] Peter F. Jensen, “A Vision for Preachers,” Doing Theology for the People of God, (Eds., Donald Lewis and Alister McGrath, ( Downers Grove, Illinois: InterVarsity Press, 1996), p. 219.
[10] Matthew Henry, Commentary on the Whole Bible, Ed. Rev. Leslie F. Church, Ph.D, (Grand Rapids, Michigan: Zondervan Publishing House, 1961), p. 1832.
[11] Larry G. Johnson, “Strange Fire – The Church’s quest for cultural relevance – Part III,” culturewarrior.net, January 2, 2015. https://www.culturewarrior.net/2015/01/02/strange-fire-the-churchs-quest-for-cultural-relevance-part-iii/

The American Church – 35 – Evangelicalism and the culture

Posted by :admin On : April 29, 2016
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Category: American Church, Archives

To this point the book has been largely an examination of the condition of the American evangelical church and the reasons for its decline which has resulted in a diagnosis from which we derive the book’s title—Evangelical Winter. The final two chapters are prescriptive in nature. This chapter deals with the church and its position within and relationship to a hostile culture. The final chapter presents prescriptive remedies for evangelicalism’s departure from its roots described in the subtitle of this book—Restoring New Testament Christianity.

As mentioned several times, the central theme of this book is that over the course of its history, the church has suffered attack from within (theological compromise) and without (cultural compromise), but the principal thrust of both attacks can be described as nothing less than the diminution and final abandonment of biblical truth. This has occurred because the church consistently failed to recognize and resist the invasion of the spirit of the world. In America, many modern evangelical churches since the 1960s have been especially susceptible to the humanistic spirit of the world. This chapter deals with the role of the church in culture and includes an adaptation of a series of articles titled “This was done by ordinary people” first written and published by the author in CultureWarrior.net.[1]

In the aftermath of the great schism between the liberal and fundamentalist churches of the first three decades of the twentieth century, the culture was effectively abandoned by the fundamentalist churches that upheld the evangelical tradition (see Chapters 13 and 14). Following the end of World War II in 1945, this evangelical retreat from culture began to change as many younger Christian leaders, while retaining their fundamentalist-evangelical beliefs, began to engage the culture (see Chapter 15). But in the 1960s many evangelical churches began looking at different ways to engage and evangelize the culture as shown in several preceding chapters that describe the Church Growth movement. But these ways have had the same effect on the modern evangelical church as it had on the liberal church almost one hundred years ago—it has bowed to the demands of the humanistic spirit of the world.

Ravi Zacharias identified three of the demands of modern culture to which many in the evangelical community have surrendered: secularization, pluralization, and privatization. In a secularized culture, religion, its fundamental beliefs, the source of those beliefs, and the institutions that promote those beliefs and ideas are no longer viewed as socially significant in directing that culture.[2] In a pluralistic society that has been secularized there exist a number of worldviews contending for allegiance of its citizens. But no single worldview is allowed to dominate other than the anti-religious secular-humanistic worldview (its central cultural vision) which regards all sectarian worldviews as having equal worth or value but which have no voice in a secular society.[3] “Privatization may be defined as the socially required and legally enforced separation of our private lives and our public personas; in effect, privatization mandates that issues of ultimate meaning be relegated to our private spheres.”[4] Essentially, secularization states that the Christian church has no significant role in directing culture and defining its moral imperatives. Pluralization has demeaned the value of Christian truth and its message by equating it with all other competing worldviews and their false versions of truth. And finally, privatization socially and legally purges Christianity’s voice from the public square.

The desired course for any society and the larger civilization cannot be effectively charted without fixed reference points that are all oriented to objective truth. Caught up in the swirl and noise of the moment, the relativistic cultural ideas and trends of a humanistic society and their leaders bent on progress without a supernatural God have forsaken those fixed reference points. The consequences and outworking of those ideas and trends are often unrecognizable to a humanistic culture’s leaders until it is too late to adjust the rudder of culture as it steams forward, oblivious to the looming shoals of anguish, pain, despair, destruction, and death that lay ahead.

Where should society look to find those invaluable reference points? The words of the poet Samuel Taylor Coleridge give us a clue. “If men could learn from history, what lessons it might teach us! But passion and party blind our eyes, and the light which experience gives is a lantern on the stern which shines only on the waves behind us.”[5] Coleridge’s point is that we must look to history for guidance, but our backward look requires more than a cursory, fragmented glance. History must be studied and pondered to catch the whole sweep of truths it can teach.

Church and state – Lessons from history

As important as the backward glance at history is for illuminating some of the most important lessons that allows us the ability to avoid the repetition of past mistakes, Ravi Zacharias reminds the church that there is something more to be learned than a mere cause and effect reading of history. He states, “Behind this theater of reality is a God who is not only involved in the macrocosmic move of people, powers, and ideas but is intensely involved in each and every individual life.”[6]

The American culture is adrift and the pace towards destruction is accelerating. What is the evangelical church doing about it? Like their fundamentalists forebears, some in the evangelical church have abandoned or ignored the culture. Other evangelicals, mimicking the liberal victors in the liberal-fundamentalist schism of the first three decades of the twentieth century, have followed the liberal church’s path by embracing the culture through accommodating the spirit of the world. It is here that we must examine the recent history of the church and learn from its mistakes in the light of God’s truth for the church and its role in culture.

Lessons from the twentieth century German church

The end-product of the Holocaust lay in the gas chambers and ashes of the crematoria within the German death camps spread across Europe in 1945. But the beginning of the Holocaust was much more subtle and seemingly innocuous except to the Jew and others on the wrong side of the German cultural and political wars of the 1930s.

At the beginning of 1933, the German church stood at a crossroads. The great majority of German Lutheran churches chose the path of Hitler and the Nazis instead of the teachings of Jesus Christ.[7] All of German life was to be synchronized under Hitler’s leadership, and “…the church would lead the way.” The majority of churches called themselves “German Christians” and advocated a strong unified church seamlessly wedded to the state that would restore Germany to her former glory. The union of the state church with the Nazi regime required churches to conform to Nazi racial laws and ultimately swear allegiance to Hitler as the supreme leader of the church and by doing so “…blithely tossed two millennia of Christian orthodoxy overboard.”[8]

There was a minority of Christians and churches in Germany that opposed Hitler and the German Christians. The resistance centered within the new “Confessing Church” led by Dietrich Bonhoeffer, Martin Niemöller, and a few others. When Hitler heard of a potential church split because of objections to his policies, he summoned several dissenting church leaders including Niemöller to the Reich Chancellery. He lectured the assembled churchmen and said all he wanted was peace between Church and state and blamed them for obstructing his plans. Hitler warned them “…to confine yourself to the Church. I’ll take care of the German people.” Niemöller responded that the Church also had a responsibility toward the German people that was entrusted to them by God and that neither Hitler nor anyone else in the world had power to remove that responsibility. Hitler turned away without comment, but that same evening the Gestapo ransacked Niemöller’s rectory while searching for incriminating material. Within days a homemade bomb exploded in the hall of the rectory.[9]

As Nazi pressure was ratcheted up against the dissenting churchmen, Bonhoeffer and Niemöller were criticized by their fellow churchmen for opposing Hitler and his policies. Eventually over two thousand would choose the route of appeasement and safety and abandoned support of Bonhoeffer and Niemöller’s efforts in resisting the Nazis. “They believed that appeasement was the best strategy; they thought that if they remained silent they could live with Hitler’s intrusion into church affairs and his political policies.”[10]

However, not all Confessing Church pastors and lay leaders bowed to Hitler’s demands, but they would pay a price for their courage. In 1937, a remnant of more than eight hundred were arrested and imprisoned including Niemöller who spent the next eight years in prison, seven of which were in Dachau, one the Nazis’ most infamous concentration camps.[11]

We have identified three groups of churches in Nazi Germany of the 1930s: the apostate German Christian church, the Confessing church which became the silent church of appeasement, and a faithful remnant that became the suffering church.

In the twenty-first century, the enemy of the American church is still the one that Bonhoeffer identified as the “…the most severe enemy” that Christianity ever had—humanism.”[12] We are seeing the same patterns and methods used by Hitler to marginalize and make powerless much of the American Christian church through its seduction by the humanistic spirit of the age. The god of Hitler has been replaced by the god of humanism and its lesser god of equality in all of its destructive humanistic definition and interpretation.

In America there is an apostate church that has abandoned any pretense of adherence to the gospel message. Biblical truths are twisted, mocked, or dismissed altogether. Others champion a social gospel or preach a gospel of health, wealth, happiness, harmony, and cheap grace in place of the cross and death to self.

Apart from the apostate church, there is also a faithful but mostly silent church in America that is content to preach the gospel and ignore the culture. Erwin Lutzer wrote, “Whether in Nazi Germany or America, believers cannot choose to remain silent under the guise of preaching the Gospel…we must live out the implications of the cross in every area of our lives. We must be prepared to submit to the Lordship of Christ in all ‘spheres’.”[13] Yet, as we live out the implications of the cross in every area of our lives, we must understand that the culture wars in which we soldier for Christ are not about maintaining the American dream however one may define it. Rather, the culture wars are about restoring the biblical understanding of truth in all spheres of our national life. To do so one must speak the truth in the face of lies, stand on biblical principles when others compromise, and take right actions in spite of consequences. A hostile culture, an adversarial government, and a culpable legal system will extract a price from those that dare to oppose them. What is accomplished by such opposition when it seemingly brings only hardship, suffering, and defeat? “Suffering communicates the gospel in a new language; it authenticates the syllables that flow from our lips…It is not how loud we can shout but how well we can suffer that will convince the world of the integrity of our message.”[14]

In recent years the forces of humanism have gained sustained power and critical mass in all spheres of American life and have become openly hostile and threatening to the true church of Jesus Christ. However, there is a bold remnant of the faithful church that is listening to the voices of modern Bonhoeffers and Niemöllers who are speaking out in all spheres of American life against the evils that have spread over America and much of the church. Such boldness follows the path of costly grace, and very soon that remnant may be able to claim the cloak of the suffering church.

Most in the American church cannot comprehend the meaning of the suffering church. It is something that happens “over there,” something that is foreign to their thinking. They believe the American church somehow has been exempt from the consequences of costly grace. To suggest otherwise is almost heresy. But the Apostle Paul would disagree.

…it is the Spirit himself bearing witness with our spirit that we are the children of God, and if children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may be glorified with him. [Romans 8:16-17. RSV] [emphasis added]

On April 9, 1945, Dietrich Bonhoeffer answered Christ’s final call. After two years in prison, he was hanged on the direct order of Adolph Hitler who ended his own life three weeks later in an underground bunker in Berlin.

The role of government and the role of the church as it relates to government

Dietrich Bonhoeffer went to his death on a Nazi gallows in 1945 with a very definite understanding of the role of the church in society, and his death was the eventual outcome of his living that understanding. God ordained the establishment of government for the preservation of order and the establishment of laws that define that order. The church has no right to interfere with the actions of the state in purely political matters. That said, Bonhoeffer also firmly believed the church plays a vital role in helping the state be the state by continually asking if the state’s actions can be justified as a legitimate fulfillment of its role. In other words, do the actions of the state lead to law and order and not to lawlessness and disorder? Where the state fails, it is the role of the church to draw the state’s attention to its failures. Likewise, if the state creates an atmosphere of “excessive law and order,” the church must also remind the state of its proper role. Excessive law and order becomes evident when the state’s power develops “…to such an extent that it deprives Christian preaching and Christian faith…of their rights.”[15]

Actions of the church with regard to government

Bonhoeffer listed three actions the church should take regarding the state. The first has been described—the church must question the state with regard to its actions and whether its actions can be justified as a legitimate concern of the state. Second, the church must “…aid victims of state action in its ordering of society…even if they (the victims) do not belong to the Christian community.” Bonhoeffer did not stop there but said a third step may be necessary. The church must “…not just bandage the victims under the wheel…but a stick must be jammed into the spokes of the wheel to stop the vehicle. It is sometimes not enough to help those crushed by the evil actions of a state; at some point the church must directly take action against the state to stop it from perpetrating evil.” But Bonhoeffer’s stick in the spokes of the wheel of state is justified only if the church’s very existence is threatened by the state and the state is no longer a state as designed by God.[16]

There are many disturbing parallels between the German church of the 1930s and the American church of the twenty-first century. Christianity and its values are under full-scale attack in America. The church must decide what it will or will not do in response to that attack. Some will choose to do nothing and as justification point to Paul’s letter to the Romans with regard to a Christian’s conduct in relation to the state.

Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore he who resists the authorities resists what God has appointed, and those who resist will incur judgment. For rulers are not a terror to good conduct, but to bad. Would you have no fear of him who is in authority? Then do what is good, and you will receive his approval, for he is God’s servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain; he is the servant of God to execute his wrath on the wrongdoer. Therefore one must be subject, not only to avoid God’s wrath but also for the sake of conscience. [Romans 13:1-5. RSV]

But to do nothing is a blatant misinterpretation of Paul’s message. Paul is not saying that we should be obedient to government regardless of what it does. It is nonsensical to claim that all rulers are legitimate authorities who must be mindlessly obeyed because of a misunderstanding of the meaning of Romans 13:1-5.

So how do we resolve the dilemma of whether we are to obey a specific ruler (government) or not? The issue revolves around whether or not a government is one that receives its authority from God. Christians must be subject to governing authorities if the authority is instituted by God, but Christians are not required to submit to those rulers whose authority is not instituted by God and therefore is illegitimate. The distinction becomes apparent from Paul’s words when he says that rulers are not a terror to good conduct, but to bad conduct. But we know that many rulers in this world are a terror to good conduct and therefore do not fall within Paul’s description of a government that receives its authority from God.

The church and bad government

Even where there is a bad government, Christians must be subject to governing authorities to a point. Christians are required to be subject to government laws and regulations even when they disagree with them. However, when those laws and regulations require Christians to compromise or disobey biblical commands with regard to one’s personal life or the lives over which they have been given charge, the Christian must be obedient to God’s word and not government authority. Two current examples come to mind which give meaning to this distinction. The Christian owners of Hobby Lobby have refused to provide health insurance to their employees under the Affordable Care Act because of the requirement for the inclusion of abortion services. A Colorado baker who is a Christian refused to make a cake for a homosexual couple’s wedding. Both are laws which conflict with what it means to be a Christian who is obedient to the word of God. Christians must still be subject to the governing authorities except when their obedience conflicts with the higher laws of God.

The church and illegitimate government

There is a step beyond bad government when a government’s authority becomes illegitimate because it no longer fulfills its role in providing order and has become lawless and disorderly. Therefore, Christians must be careful to distinguish between bad government and illegitimate authorities not ordained by God. We must also realize that bad governments, through a succession of actions upon which evil is piled upon evil, will at some point forfeit their legitimacy as God withdraws His authority. At that point the ignored warnings and admonishments of the church to a state rushing head-long into lawlessness and disorder must be exchanged for sticks to be thrust into the spokes of the wheel of that illegitimate government. But as previously cautioned, the casting of sticks into the spokes of the wheel of state is justified only if the church’s very existence is threatened and the state is no longer a state upon which God’s authority rests.
______

The very existence of the American church is being threatened by excessive laws and the heavy hand of the government as it attempts to drive Christianity from the cultural and institutional landscape of America. The church and Christians must continue to admonish the state as to its over-reach and a possible loss of legitimacy. As the American government deprives its citizenry of their rights regarding Christian preaching and Christian faith, society will continue to slide into a cultural swamp devoid of any hint of morality. There may come a point at which God will lift His authority as the government fails to fulfill its proper role. At such a time the church must be ready with sticks to thrust into the spokes of the wheel of a lawless and chaotic government.

Larry G. Johnson

Sources:

[1] Sources used and identified in the adapted articles will be separately shown in the end-notes of this chapter. Should the reader wish to read these articles, they may be found follows:
Larry G. Johnson, “This was done by ordinary people,” Parts I through IV, CultureWarrior.net.
Part I: https://www.culturewarrior.net/2014/05/30/this-was-done-by-ordinary-people-part-i/ (May 30, 2014).
Part II: https://www.culturewarrior.net/2014/06/06/this-was-done-by-ordinary-people-part-ii/ (June, 6, 2014).
Part III: https://www.culturewarrior.net/2014/06/13/this-was-done-by-ordinary-people-part-iii/ (June 13, 2014).
Part IV: https://www.culturewarrior.net/2014/06/20/this-was-done-by-ordinary-people-part-iv/ (June 20, 2014).
[2] Ravi Zacharias, Deliver Us From Evil – Restoring the Soul in a Disintegrating Culture, (Nashville, Tennessee: Thomas Nelson, 1997), p. 24.
[3] Ibid., p. 70.
[4] Ibid., p. 105.
5] Ibid., p. 124.
[6] Ibid.
[7] Erwin W. Lutzer, When a Nation Forgets God,” (Chicago, Illinois: Moody Publishers, 2010), p. 44.
[8] Eric Metaxas, Bonhoeffer, (Nashville, Tennessee: Thomas Nelson, 2010), pp. 151-152, 176.
[9] Lutzer, pp. 19-20.
[10] Ibid., p. 21.
[11] Metaxas, pp. 293, 295.
[12] Ibid., p. 85.
[13] Ibid., p. 33.
[14] Ibid., pp. 120-121.
[15] Ibid., p. 153.
[16] Ibid., pp. 153-154.