MENU

Church
Category

On January 12, 2021 By In Church, Culture, Discipleship, Politics, Theology, Worship

Crossing the Rubicon

(Sermon preached at Providence Church in Caro, MI on January 10th, 2021, Feast of the Baptism of Christ Light modifications have been made.)

On this day, January 10, in 49BC, Julius Caesar set in motion the Roman Civil War. He had been governor over a region of Gaul and, when his term had ended, was to return to Rome. Instead, he lead his army across the shallow Rubicon River, a clear declaration of war on the Roman Senate. “Crossing the Rubicon” has, ever since, meant crossing a point of no return, taking a definitive and clear step of war, whether literal or metaphorical. 

In our text this morning (Mark 1:4-11,) we see Jesus, in His Baptism, at a river-crossing event. Jesus is at the Jordan River, not the Rubicon, but the symbolism is just as powerful. And in fact Jesus’ “Rubicon crossing” in the Jordan is no less  a declaration of war.a

(more…)
  1. Thanks for Chad Bird for pointing out, in a recent video, the historical and thematic connection of Jesus’ Baptism and the Rubicon Crossing.  (back)

Read more

On January 11, 2021 By In Church

Should Churches Meet During COVID-19?” Part 3

Read Part 1, Part 2

By Joel Nelson, Guest Series

Christian Liberty and Witness to the World

Scripture teaches that even as much as something may be permitted within the context of Christian liberty, it is not always wise or profitable to exercise that liberty. Galatians 5:13-14 teaches, “…Do not use your freedom as an opportunity for the flesh, but through love serve one another. For the whole law is fulfilled in one word: ‘You shall love your neighbor as yourself.’”  And four times in Paul’s first epistle to the Corinthians he writes, “All things are lawful for me, but…” Even though permitted, there are times where it does not build up, edify, or show love to a neighbor by exercising a particular freedom. Is the freedom to conduct civil disobedience in this case, by worshiping as a physical, corporate body (as opposed to scattered individuals and families joined only in a spiritual or technological sense) a situation where it is permissible, but not profitable due to the potential negative witness or “stumbling block” to nonchristian neighbors and passers-by?

To properly address this concern, we must begin with what is clear and then progress to interpreting wisely the unclear. The clear command is not to neglect to meet together, per Hebrews 10:24-25: “And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.” This command was given in the face of war and impending distress. And this is not an isolated, one-off command that is only applicable in this context, but rather the instruction throughout the Old and New Testament to the covenant community.[i]

“Death Has Lost Its Sting”

Can these commands to meet together as a community be set aside for an undefined, but limited time, such as for the plague or a pandemic or even a viral outbreak with an all-ages case fatality rate far under one percent? There are arguably instances where there would be wisdom in considering the option of temporarily doing so— as long as all ministry activities were not suspended. The historical record of the church, including the writings of many of the Protestant Reformers, does give precedent for this. But these measures should be temporary, with a clear end, and reserved for truly dangerous circumstances. It is one thing to consider whether to “go aside” for a time to avoid waves of plague with a death rate of over 30%, but another matter entirely to also do so for recurring seasonal viruses. As previously noted in this essay, during severe plagues many pastors, bishops, deacons, and even Christian laypeople did not go into hiding but rather displayed remarkable courage in the face of death. The basis for such courage is the resurrection of Jesus Christ: because of the resurrection, death has lost its sting (1 Cor. 15:55). As the apostle Paul wrote, if there is no resurrection— if Christ has not been raised, then our preaching is in vain, our faith is in vain— then we are of all people most to be pitied (1 Cor. 15:14-19). But since Christ has in fact been raised from the dead as the firstfruits, then the eventual destruction of death is certain (1 Cor. 15:20-26). It is this confidence that has given Christians the courage to face lions, hostile kings, persecution, plagues, and more throughout history. Death is not the ultimate end for those who belong to Christ.

As Paul wrote to the Corinthians, Jesus “must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death” (1 Cor. 15:25-26). The Biblical record is clear that the resurrected Christ has overcome death and will destroy death, and Christians have the confidence that this will happen. But modern societies do not have the confidence that this will happen. Kimbell Kornu has noted that modern medicine is thus attempting to overcome death by the scientific method, by exalting man’s domination over nature until man himself becomes the final object of dominion (Theopolis Conversations, May 2020). Exhibiting this lack of confidence, when reminded of the risk of death, of man’s fragility, even kings and rulers cower and hide. In the face of this fear, many of mankind’s terrified responses end up resembling little more than pagan rituals, technologically-advanced versions of rain dances until rain finally falls, self-flagellation until the pestilence ends, sacrificing the weakest so that victory over an invading tribe may be won, or wearing talisman objects until the harvest is safely brought in. The viral outbreak of 2020 has revealed the primal terrors of an unconverted world, whose technological and scientific advances were supposed to be its lord and savior but whose gods failed. It is as C.S. Lewis warned: each new power won by man is a power over man as well. Like the Midianite army before Gideon’s 300 men, terror incites men to attack the one thing they still have some semblance of power over: other men.

(more…)

Read more

On January 7, 2021 By In Church, Culture, Worship

Beware of Revolutionaries in the Church

As events were erupting yesterday afternoon, I took a pen and followed a trajectory of rebellion that appears in Jude. I preached 11 sermons on Jude and so much of it is pertinent in times like these. In my series, I argued that Jewish Zealots defending the “cause” of Abraham slithered into churches looking for revolutionaries to take arms. They ate at our church tables and made the case for violence against the current authority structures. They tried to seduce the Church to take their eyes off of Jesus to political causes that were deemed more important than the Church’s cause.

They attempted to seduce/persuade new believers and others that the greater cause is not the cause that plants seeds and waits generations to see fruit–the covenant view of ordinary faithfulness in parenting, worshipping, Christian education–but the immediate cause of revolution where we see fruit now through whatever means; a kind of over-realized eschatology. The pursuit of these kinds of political revolutions is a childish escape from responsibility. Rushdoony was right when he argued that many people like to believe that somewhere invisible rulers pull the strings which govern all of us … [Actually], the strings that pull us come out of our heart and mind.

In Jude, instead of blessing the peace-makers, the Zealots condemn those who continue to live quiet and peaceful lives chastising them for not meeting at the local chapter of the Jewish Zealot society. They have more zeal for these political revolutionary causes than the Church itself; their eyes are more glued to news cycles about overturning the state than the kingdom of God overturning Herod’s kingdom.

Beware of these Zealots who come wearing all sorts of hats–of the Left and the Right–in the church, espousing all sorts of conspiratorial causes. If the Church cannot condemn and rebuke her members rightly and speedily, they will do what is most natural to them–they will follow the ways of Korah and would rather draw others to their earthly causes than nearer to our blessed Lord.

Read more

On January 5, 2021 By In Church, Worship

Ecclesiology 101: The assembly must submit to one another

In this series: Part 1, Part 2, Part 3, Part 4, Part 5, Part 6

The second obligation that assembly-members have toward each other is submission. We must submit to one another.

For many people, the word “submission” triggers unpleasant thoughts. Evil people have used the concept of submission to justify tyranny and oppression. That is a worldly, perverse form of submission.

In the Bible, however, submission is a good thing. It is not tyrannical, it is not oppressive, and most importantly – it is not one-sided. Biblical submission is mutual. This single caveat makes Christian submission entirely unique. As we’ll see, it mirrors the life of the Trinity and it is only possible given a trinitarian worldview.

Paul tells the entire assembly to “submit to one another in the fear of God” (Ephesians 5:21). That is the general command given to all. Paul then applies that command to various relationships within the assembly: husbands and wives, parents and children, masters and servants.

(more…)

Read more

On January 1, 2021 By In Church, Culture

“Should Churches Meet During COVID-19?”, Part 1

By Joel Nelson, Guest Series

Introduction

The one-two punch of the global COVID-19 outbreak will result in the year 2020 being remembered as one of the most divisive and life-changing years in at least two generations. Old customs and established procedures slipped away in a matter of days in March 2020, and only eight months later seem almost entirely forgotten by some. Many seem to welcome these developments, viewing the dismantling of what once existed as a blank slate for construction of a new world order. The use of the word “unprecedented” to justify all manner of societal changes and suspension of long-held legal and sociopolitical traditions in the year 2020, is, for lack of a better word, unprecedented. The response of many churches during the last eight months largely mirrors the rest of society: either a complete shutdown and move to “virtual” meetings reliant on electronic devices and high-speed Internet connections, or implementation of measures such as so-called “social distancing” and mandatory imposition of face coverings (the vast majority of which, aside from some medical-grade N95 respirators, have little ability to filter viral particles which are measured in nanometers). The purpose of this essay is not to critique these changes on political or medical grounds, but rather to address the church’s response to government edicts and orders. Specific consideration will be given to the mission and witness of the church, present and historical, and the challenges imposed by government edicts and orders.

Historical Accounts

This essay will first consider several historical accounts of how Christians have responded to prior plagues and pandemics. The historical record reveals many instances in which, during past plagues (with a death toll much greater than that of COVID-19), the church stood out for its resolve to keep going about her mission even as societies effectively shut down. The church historian Eusebius cited a letter written by Dionysius, Bishop of Alexandria, regarding the witness of Christians in contrast to pagans during a fifteen-year plague in the third century:

“Many terrible things happened to us also before this. At first we were driven out, persecuted, and killed, but we kept our festival even then… But the brightest festival of all was kept by the fulfilled martyrs, who feasted in heaven… Most of our brethren showed love and loyalty in not sparing themselves while helping one another, tending to the sick with no thought of danger and gladly departing this life with them after becoming infected with their disease… The best of our own brothers lost their lives in this way—some presbyters, deacons, and laymen—a form of death based on strong faith and piety that seems in every way equal to martyrdom. They would also take up the bodies of the saints, close their eyes, shut their mouths, and carry them on their shoulders. They would embrace them, wash and dress them in burial clothes, and soon receive the same services themselves.  The heathen were the exact opposite. They pushed away those with the first signs of the disease and fled from their dearest. They even threw them half dead into the roads and treated unburied corpses like refuse in hopes of avoiding the plague of death, which, for all their efforts, was difficult to escape.”

In the middle and latter part of the sixth century, plague broke out in the Frankish Empire and had an estimated death toll of nearly 1 in 3 cases. It was significant enough to postpone the Festival of the Presentation in the year A.D. 543 by four months. Subsequent outbreaks continued for more than fifty years. Yet historian R. A. Markus observed that in writings preserved from that time, such as those of Evagrius and Gregory of Tours, there is no evidence of deep spiritual crisis among church leaders. Despite panic, famine, rioting, and political upheaval, there is little evidence that the mission of the church was changed or drastically transformed. Ministry went on and opportunities for evangelism increased.

In A.D. 591, the second year of the papacy of Gregory the Great, Gregory urged bishops to use the opportunity afforded by the plague to admonish and exhort pagans to convert, stating that “the closer the last judgment, the more we must fear the strict Judge.” Despite the plague having been present for nearly fifty years, this is a rare mention in Gregory’s writings. The plague did not bring ministry and evangelism to a halt—the shepherds continued shepherding their flocks.

In A.D. 1348, the plague arrived in Europe. Cycles of widespread death from the plague would persist for more than three hundred years. Although understanding of contagion was in its infancy at the time and various local councils did at times attempt separation or isolation methods— whether separating the sick from the healthy or closing city gates— there was no method to gain completely the upper hand over the spread of disease. The shadow of death hung over civilizations for generations upon generations. Europe during this time has been described by Philip McNair as a “death-oriented society.” This would have set a particular context for ministry, but as in Gregory’s time, it did not result in widespread suspension of pastoral duties.

(more…)

Read more

On December 30, 2020 By In Church, Worship

Ecclesiology 101: The assembly must love one another

In this series: Part 1, Part 2, Part 3, Part 4, Part 5, Part 6

My previous article established that the church is an assembly, and that assembling is therefore the church’s most basic duty. We assemble primarily for worship, though many things flow out of worship.

What are some of those things? What are our duties toward our fellow assembly-members? The Bible’s instructions to the assembly can be outlined in five categories. Each of these categories connect to one another and overlap – you can’t have some without the others! – but it is important to consider them individually.

First up: Love one another.

This should be an obvious one. The scriptures frequently command Christians to love one another. This command forms the foundation for all subsequent commands. To be clear, I’m not speaking of love for God, though that is necessary as well. This series deals with how Christians relate to Christians. We are commanded to love the assembly. We are commanded to love our fellow-assembly members. Loving God comes easy for Christians; loving other Christians takes work.

(more…)

Read more

On December 24, 2020 By In Church, Worship

Ecclesiology 101: The assembly must assemble

In this series: Part 1, Part 2, Part 3, Part 4, Part 5, Part 6

Ecclesiology is the study of the church. Various aspects of the church and church governance are covered in ecclesiology, usually in abstract terms. This is good and necessary, but I want to take a more practical approach. I want to talk about ecclesiology from a layperson’s perspective: What does it mean to be the church? How do we function together? What are our duties toward one another? In this series, I hope to lay forth an outline of how the church is to be the church. I will not be focusing on outward-facing ministries of the church (e.g. evangelism), but on inward-facing ministries.

Defining terms

First things first: What does it mean to be a part of the church? To answer this question, we must first determine what the word “church” means. Most Christians know that the church isn’t a building, though we sometimes speak that way. “The church is people!” we rightly proclaim (Matthew 18:17, Acts 11:26).

From there, we might say that the church consists of anyone saved by the atoning work of Jesus (Ephesians 5:25, 1 Corinthians 1:2). In this usage, any self-professed Christian – anyone who believes in Jesus – is a part of the church.

But more fundamentally, the church is an “assembly” or a “congregation.” The word translated as “church” in our Bibles is the Greek ekklesia, which literally means “to call together” or “to assemble.”

(more…)

Read more

On December 1, 2020 By In Church, Culture, Discipleship

Jesus: The Blessed Man, An Introduction to Masculinity and Family Life

Guest Post Series by Rev. Rich Lusk

Introduction

If we want to know what it means to be a blessed man, perhaps we need to start with manhood itself.a What does it mean to be a man? How are men different from women? How does a man’s masculinity feed into his duties/roles as a husband and father? What shape should a man’s rule over his home and in the world take?

Masculinity (like femininity) is notoriously difficult to define. Masculinity includes maleness, but is something more; it is possible for one to be male but fail to be adequately masculine. Certainly we could give a biological definition, and what we learn about male (and female) nature that way is crucial, but we obviously want more than that. Some have defined manhood in terms of the 3 B’s: the billfold (provision), the ballfield (strength, competency), and the bedroom (his sexual relationship with his wife and the children who come from that). Others have focused on the 4 P’s: provision (man as breadwinner), protection (man as spiritual and physical guardian), procreation (one flesh with his wife, father to his children), and passion (interests leading to competency/dominion in various areas). Others have given more technical definitions: “Masculinity is the glad assumption of sacrificial responsibility.” Or more elaborately: “Masculinity is the presence of distinctive traits and drives especially found in men, including dominance, leadership, emotional self-control, aggression, and competitiveness, all used sacrificially for the good of others.” Still other definitions connect masculinity with certain forms of rule and authority, or with dominion over the earth since man was made from the earth and is oriented towards working/transforming it, or with the potentiality of fatherhood.

Biblically, several features of manhood stand out. Certainly, men are to be protectors and providers, warriors and workers, the muscle and the money. We see this in Genesis 3 where the man fails to protect his wife and the garden from the serpent and is then cursed in the realm of provision because that is his primary domain/responsibility. Manhood is also obviously connected with fatherhood. This capacity for fatherhood (whether realized or not) is the thing that most distinguishes the man from the woman (just as her capacity for motherhood distinguishes her from him). Obviously, fatherhood derives from and is to be patterned after divine fatherhood (Ephesians 3).

Scripture gives several depictions of idealized manhood. Psalm 1 and especially 112 could be understood in this light. Noah, Job, and Daniel are given as models of masculine faithfulness. David’s exhortation to Solomon to “Be a man” suggests a cluster of virtues and practices, such as courage, persistence, strength, leadership, diplomacy, grit, humility, dominion/competence, and so forth, are all crucial to masculinity. We could say the same about Paul’s exhortation to manliness in 1 Corinthians 16: he wants the men of the Corinthian church to lead the way in acting boldly so the church can function as a counter-cultural community.

The qualifications for church officers (who obviously must be men) in 1 Timothy 3 and Titus 1 can certainly be viewed descriptions of the “model man.” If you take all these qualifications together, you find that Scripture calls men to an ambitious mix of mature faithfulness and wisdom, combining boldness and bravery with humility and gentleness. The biblical man is a Renaissance man of sorts — a man who knows how to read a book with a depth and who knows how to engage in a fight with skill; a man who knows how to be tough, how to be gentle, and when to be which. It is interesting to compare these conceptions of manhood to those found in other cultures and religions. There are many features of masculinity that are virtually universal, such as honor, courage, strength, and leadership.

The OT expects battlefield prowess of men and praises them for it every bit as the literature of classical antiquity. It does not carry the same expectation of women; indeed, men who flee from the battlefield are regarded as acting like women (Jer. 50:37). There are consistent hints in Scripture of a division of labor between the sexes (e.g., the sexually differentiated curses in Gen. 3; Prov. 31:23, 27; 1 Sam. 8:11-14; Titus 2:3ff; etc.). In virtually every culture or civilization that we know anything about, men have been the primary rulers and stewards over public life and have been regarded as heads of their households, while women were the primary nurturers of children and managers of the home. But this does not mean that pagans and Christians actually agree on masculinity. In paganism, a man would boast in his own strength as he built his house for his own glory. Not so the godly man. Only in biblical religion can humility actually be a virtue for men. The godly man knows that whatever strength he has is a gift and whatever he accomplishes is really due to the Lord working in and through him. Biblical masculinity is masculinity by faith.

Part 2 will be published tomorrow.

Rich Lusk is an American author, minister, and theologian. His book Paedofaith: A Primer on the Mystery of Infant Salvation and a Handbook for Covenant Parents is a book-length discussion of Christian infant faith. He is currently the pastor of Trinity Presbyterian Church in Birmingham, Alabama as well as a co-author of a recent commentary on Ruth published by Athanasius Press.

  1. I recently preached a sermon based on the “family psalms,” Psalm 127 and Psalm 128. Video of the sermon is available here  (the sermon starts about the 17 minute mark) and audio is available here.  (back)

Read more

On November 1, 2020 By In Church

All Saints’ Day Challenge

Our challenge on this All Saints’ Day is the challenge of believing what God actually says about us and to live in a such a way that we trust in God’s words. But I know human nature too well. I know that God’s words can dress us as warriors, but deep inside too often we feel naked like Adam and Eve desperately trying to find refuge in fig leaves. We too often forget that God has already given us his righteousness in His Son. We have forgotten that the Resurrection of Jesus has already clothed us with new life. But we are forgetful saints.

One reason you don’t grasp our status as saints of the Most High God is that you still have not bought into this business of being a saint. Of course, you have Christ and his benefits, but there is little gratitude. You see, it’s likely that some of you take this church and communion business so lightly that your armor can be easily perforated by the slightest touch. And then someone comes to you offering an alternative Gospel and they say, “Look, this Christian business is too heavy for you. Why do you have to wear this armor and carry these swords? Follow us, and all you have to do is be yourself!” When you take the faith lightly, don’t be surprised if you have no idea who you are or what God says about you.

But another reason you don’t grasp God’s delight in you or how God views you is that you are divorced from the life of the body. Imagine if the Apostle Paul, Thomas Cramer, Jan Hus, Nate Saint, martyrs in the presence of God who gave everything, including their lives for this cause were to hear the American rationale for not going to church, for not being involved with God’s people, for not engaging the Bible, and for not fellowshipping. Imagine if they heard, “Oh, but sports are so important for my children.” Imagine if they heard: “Oh, but I just have so many other things to do, and I can’t engage the life of the body or the Word of God.” Imagine if they heard, “But I need to finish up some work on Sunday that I didn’t finish on Saturday.” What vile words those must be if the martyrs could hear them! The men and women who gave everything for the cause of Christ.

For the sake of all the saints, for the sons and daughters of God who go forth to war on behalf of Christ and his Church, will you follow in their train or will choose to let the world define you and the bribery of false sons to speak on your behalf? The truth of All Saints’ Day is that God delights in you! His words are the only ones which ultimately matter! Believe this and rejoice!

Read more

On November 1, 2020 By In Church, Culture, Politics, Theology

The Politics of All Saints Day

From the earliest days of history, there has been a war going on; sometimes with more visible intensity and sometimes with less, but it is always there, churning underneath friendships, marriages, and geopolitical relationships. This war is the war between the woman and the serpent, between her seed and his seed established by God just after the fall, declared plainly to us in Genesis 3.15. From the beginning, it has been a bloody battle. Cain, the seed of the serpent, killed his righteous brother, Abel, the seed of the woman, because Abel’s deeds were righteous and Cain’s were wicked (1Jn 3.12).

The battle has continued through the ages, both before and after the coming of Christ Jesus. Those opposed to God and his way of ordering life have sought to eradicate the righteous, whether they were the prophets of the old creation, Jesus himself, or his apostles. The war continues even after that first generation after Jesus’ resurrection. The early church tells us of men such as Polycarp and Justin, women such as Perpetua and Blandina along with many others. The cruel ways in which all of these died cannot be matched, but the numbers of modern-day martyrs far exceed the numbers of our early church. One author says that 2019 was one of the bloodiest years in church history. We hear of eleven Christians beheaded in Nigeria in December of 2019, and this is followed up by over 1,200 being killed in Nigeria in the first six months of 2020. Then there is the Middle East where there is what some are saying is coming close to Christian genocide. North Korea, China, Sri Lanka, and many other countries are targeting Christians for persecution and death.

The war has never stopped. While we know that there is a war, the question must be asked, What are we fighting for? Is this war merely the fact that these individuals over here don’t like the individuals on the other side of the line? No. This is a political war, and the feast of All Saints is all about politics.

The feast of All Saints began in some form or fashion early in the church. Though it is celebrated at different times in different branches of the church, there is a time in churches all around the world that the church commemorates the lives of all of the unnamed martyrs along with those loved ones we have personally known who have borne faithful witness to Christ throughout their lives and have now, having fought a good fight, have gone to their rest. Many saints’ lives are celebrated by name throughout the year. All Saints is the day for the millions of others who have no special day, giving the church a time to reflect upon those unsung heroes, as we might say, or those whom we knew personally, who encouraged us and left us an example to follow. This follows the pattern of Hebrews 11 of remembering and being encouraged by the departed faithful.

When we think about the martyrs and celebrating their lives, we probably recall the courage of a Polycarp or Thomas Cranmer who faced the flames, or Ignatius, who was torn to pieces by lions in a Roman arena. Their courage rooted in faith was exemplary and is to be emulated by all of us in our daily lives. But their deaths witnessed to more than just personal courage rooted in their own convictions. Their deaths were a proclamation to the world, and particularly their persecutors, that the kingdoms of this world have become the kingdoms of our Lord and of his Christ.

In Jesus’ death and subsequent resurrection, the nature of his kingdom was revealed as one that had power over death itself. Being that this was the greatest power of any government over its people, a power that kept people subservient through fear of death, Jesus Christ and his people declared through their willingness to die that all political systems, all governments, were ultimately subservient to Jesus’ lordship and would, eventually, be subjugated by him. The Christian faith threatened to undo all of the political systems based on the fear of death. Martyrs were and are the ultimate witness to the principalities and powers that their time is short.

We have a hard time in America understanding martyrdom because we view religion as a private commitment that is not to interfere with politics. As Amy Coney Barrett proudly proclaimed, her personal religious beliefs would not interfere with judgments about the law. And that’s the way it ought to be. Don’t bring religion into politics. There should be a wall of separation between the church and the state, right?

When we think like this, we yield the field, forsake our mission, and are poor stewards of the inheritance left to us by the martyrs. The Christian mission has always been political because the purpose of man is political; that is, we were created to take dominion, build a kingdom, build the city, the polis, of God so that every area of life images the life of God’s heaven. There is no “secular” space in this sense; some sort of neutral space where God does not claim absolute rule. Through his death and resurrection, Jesus was granted all authority in heaven and on earth by the Father (Matt 28.18; cf. also Phil 2.5-11). Through the blood of his cross, Jesus reconciled the world to himself, putting everything under his lordship, visible or invisible, whether they be thrones or dominions, principalities or powers (Col 1.15-20).

The word gospel itself, as it was used in the first century, was a political announcement. It was used to speak of the birthday or the conquest of a king. The gospel of Jesus Christ is the announcement that Jesus is Lord; that he reigns, having received the nations as his inheritance, just as the Father promised. All kings must come and bow and kiss the Son lest he be angry (cf. Pss 2; 72). As we proclaim the gospel, the church is a threat to the political systems in rebellion against the Christ of God.

As we worship, offering up our prayers, God shakes up the geopolitical landscape (cf. Revelation, esp. 8.1-4). Worship is a political action.

The martyrs did not give their lives because they had personal disputes about private, interior religion. They were killed because the church’s existence and her proclamation that Jesus is Lord threatened to undo all of the kingdoms of the world–the political systems. They could courageously give their lives because death had been conquered, stripping every satanic kingdom of its greatest weapon: fear of death (Heb 2.14-15).

We may not give our lives as many of our fathers and mothers did or as many of our brothers and sisters are doing even now. But we must live with the bold faith of the martyrs, pressing the crown rights of King Jesus through every square inch of the world.

Read more