Key Takeaways
1. Cultural Christianity Distorts Authentic Discipleship
At least in Rwanda, with “Christian Hutus” slaughtering “Christian Tutsis” (and vice versa), “Christian” apparently denoted a faith brand name—a “spirituality,” or a “religion”—not a commitment to a common Lord.
Veneer Christianity. The Rwandan genocide, where "Christian Hutus" slaughtered "Christian Tutsis," starkly illustrates how Christian identity can become a mere "faith brand name" rather than a transformative commitment to Christ's radical way. This phenomenon, also seen in the American Civil War where "Christian" brothers killed each other, reveals a dangerous compartmentalization of faith. When push comes to shove, allegiance to ethnic, national, or economic identities often supersedes allegiance to Jesus's teachings.
Beyond ritual. Many contemporary Christians reduce faith to religious ritual or personal spirituality, detaching it from everyday life. This "cultural Christianity" allows individuals to claim Christ's lordship while systematically setting aside his call to obedience in areas like justice, peace, and love of enemies. The result is a Christianity that is "un-Christlike," where outward profession lacks inward transformation and practical application.
Radical call. True discipleship, as advocated by figures like David Lipscomb, demands absolute allegiance to God's kingdom above all other loyalties. It's a "radical" call, meaning "to the root," demanding thoroughgoing transformation in every aspect of human endeavor—personal, economic, and political. This isn't about moral perfectionism, but a joyful surrender to Christ's way of abundant life, even when it challenges deeply ingrained cultural norms.
2. The "Constantinian Cataract" Blinds Our Vision of Faith
What if what has so long been presumed to be “common sense” and “reality” and “truth” is neither true nor real?
Distorted perception. The "Constantinian cataract" describes a pervasive set of assumptions that cloud Western Christianity's vision, stemming from the historical alliance between the church and the Roman Empire. This shift, symbolized by Emperor Constantine's embrace of Christianity, transformed the faith from a persecuted minority sect into the empire's official religion. This led to a distorted view of Christian life, where the church often sought to ally itself with worldly power rather than challenging it.
Three core assumptions. This cataract manifests in three key assumptions:
- "The ends justify the means": Believing that noble goals (like spreading Christianity or maintaining order) permit the use of coercive or violent methods, even those Jesus renounced.
- "Jesus's way is irrelevant": Dismissing Christ's teachings (e.g., loving enemies, sharing wealth) as impractical for the "real world" of politics and economics, leading to a "spiritualization" of discipleship.
- "Power brokers run history": Assuming that emperors, kings, and nation-states are the primary movers of history, leading Christians to seek influence through worldly power rather than faithful witness.
Unquestioned loyalty. These assumptions foster an unquestioning allegiance to empire or nation-state, subtly replacing ultimate loyalty to God's kingdom. This leads to a "Christianity" that provides "morale" for worldly agendas, rather than prophetically challenging them. The church, instead of being a distinct community embodying God's alternative, becomes a chaplain to the prevailing powers, often baptizing their self-interests with divine approval.
3. God's Kingdom Demands Absolute Allegiance, Not Dual Citizenship
Do we fundamentally envision ourselves as U.S. citizens who espouse the “Christian religion,” or as disciples of Jesus who happen to live in the United States?
Primary identity. The Constantinian cataract creates a false identity, blurring the lines between allegiance to God's kingdom and allegiance to the nation-state. This leads to questions like "What should we do about terrorism?" where "we" implicitly refers to the nation-state, not the church. Discipleship, which demands taking Christ's way seriously in all matters, is then deemed irrelevant to these "real concerns."
Eusebian history. This distorted view is reinforced by "Eusebian history-telling," which deifies empires and nation-states, portraying them as God's chosen agents. This narrative, prevalent in American history, interprets national triumphs as divine blessings, justifying actions like conquest and war. It overlooks that God's chosen people, Israel, were called to be a light to nations through faithfulness, not by mimicking their power.
Offensive gospel. The biblical narrative, in contrast, proclaims that God works through the weak and despised, not the powerful. The kingdom of God is revealed in a suffering, crucified Messiah, challenging worldly notions of power and success. This "offense of the gospel" insists that ultimate allegiance belongs solely to Jesus, the Lord of Lords, and that the church, as his body, is the primary actor in God's redemptive plan for history.
4. The Gospel Proclaims an In-Breaking Kingdom, Not Just Afterlife
The good news is not first and foremost a message that gives one hope for the afterlife; the good news is not first and foremost a message that one may have inner peace and tranquility; the good news is not first and foremost that one may experience an “authentic” life; the good news is, first and foremost, a proclamation that the long-anticipated rule and reign of God has now come in the midst of human history.
Present reality. The gospel is not merely "after-death fire insurance" or personal serenity; it's a radical invitation to participate in God's kingdom, which has already broken into human history. Jesus proclaimed, "the kingdom of God is among you," signifying a new order that redefines human existence here and now. This kingdom is "otherworldly" only in its divine origin, but profoundly "this-worldly" in its call to embody God's will on earth.
Overlapping aeons. Scripture describes two overlapping "aeons" or ages: the current one marked by rebellion, injustice, and death, and the coming one characterized by justice, peace, and life. Jesus's life, ministry, healings, and exorcisms were "proleptic" realizations of this coming age, demonstrating God's triumph over the powers of darkness. The Holy Spirit's presence in believers is a "first installment" of this future reality.
Repentance and new life. Participation in this in-breaking kingdom demands metanoia, a deep, thoroughgoing change or repentance. This isn't just feeling bad about sins, but a fundamental reorientation of one's life to conform to the new reality of God's reign. The gospel calls for a holy war, not with worldly weapons, but with the "war of the Lamb," fought through patient, unwavering, self-giving love that conquers through suffering.
5. Jesus's Cross Defines Discipleship as Suffering Servanthood
The believer’s cross is no longer any and every kind of suffering, sickness, or tension, the bearing of which is demanded. The believer’s cross must be, like his Lord’s, the price of his social nonconformity.
Beyond legal atonement. The cross is often compartmentalized as something Jesus did for us to secure legal atonement, separating it from our own lives. However, the New Testament clearly states that disciples are called to "take up their cross and follow me." This means embracing the suffering that comes from faithfully living out Christ's way in a rebellious world, bearing the brunt of its brutality and fear.
Paradox of the cross. The cross signifies both:
- Christ dying in our stead: Freeing us from sin's power and the death it brings.
- Christ calling us to die with him: A willingness to suffer and die due to the world's ongoing rebellion.
This willingness to die with Christ, rooted in the power of resurrection, frees us from the fear of death, enabling a life of love, service, and forgiveness without fear of consequences.
Defeating the powers. Jesus triumphed over the "principalities and powers"—the systems, institutions, and forces of this world (religious, political, economic) that enslave humanity—not through worldly might, but through his suffering and obedience unto death. His crucifixion, far from a defeat, unmasked their arrogance and broke their domination. The church, as the body of Christ, continues this ministry, embodying God's redemptive order and challenging the world's false claims to sovereignty.
6. The Church Embodies a New Humanity, Not Worldly Power
It is not nation-states that run the world or determine the real meaning and purpose of history, but God.
God's primary agent. Scripture consistently asserts that God's purposes in history are realized not through powerful nation-states or empires, but through the faithful, often despised, people of God. The church, as the "body of Christ," is called to continue Jesus's ministry, embodying God's will and serving as a "light to the nations." This challenges the worldly assumption that only power brokers can effect real change.
Ongoing incarnation. Paul's metaphor of the "body of Christ" emphasizes two crucial aspects:
- Ongoing incarnation: The church continues to embody God's will, living, loving, serving, and teaching as Jesus did, even if it means suffering.
- Corporate endeavor: Life in Christ is communal, not individualistic. The church is a "new humanity," breaking down divisions of race, class, and gender, demonstrating God's reconciling love.
Challenging the system. The church's role is to be a "thermostat that transformed the mores of society," not merely a "thermometer" reflecting popular opinion. Like a "whistle-blower," it exposes the world's false realities and offers the wisdom of God found in a crucified Christ. This often leads to conflict, as seen in the persecution of Koinonia Farm or Dorothy Day's Catholic Worker movement, but it is precisely in this faithful witness that the church "makes known to the rulers and authorities" God's manifold wisdom.
7. Worship Means Loving Enemies, Not Just Ritual
We who were filled with war, and mutual slaughter, and every wickedness, have each through the whole earth changed our warlike weapons,—our swords into ploughshares, and our spears into implements of tillage,—and we cultivate piety, righteousness, philanthropy, faith, and hope, which we have from the Father Himself through Him who was crucified.
Allegiance and formation. Worship is fundamentally about allegiance—to whom or what do we ascribe ultimate authority? It's also formative, shaping us into the kind of people who reflect the God we worship. If we worship the God revealed in the slaughtered Lamb, our lives must reflect the Lamb's way of conquering through suffering love, not worldly power. This means rejecting monuments that glorify warriors who kill enemies, in favor of the Jesus who loved them.
Rejecting "just war" rationalization. The early church unanimously condemned Christian participation in warfare, understanding that loving enemies was a direct consequence of worshiping Christ. The "just war tradition," while attempting to set criteria for ethical violence, often becomes a rationalization for Christians to kill, driven by Constantinian assumptions that "justice" demands setting aside Jesus's ethic. This leads to a "lazy use" of the tradition, where nationalistic reflexes trump moral discernment.
Inclusive love. True worship cultivates humility and an indiscriminate, suffering love. It reminds us that "we're all bastards, but God loves us anyway," challenging the simplistic division of the world into "good" and "evil." This love, exemplified by Will Campbell's ministry to both oppressed blacks and Klansmen, refuses to take sides in worldly power games. It's a costly, self-sacrificial love that seeks the true good of all, knowing that hatred cannot be conquered by more hate.
8. Baptism Forges a New Identity Beyond Earthly Divisions
As many of you as were baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.
New humanity. Baptism is not merely a ritual for entering a state-run church or a cultural expectation; it's a profound act of induction into a "new humanity." Paul's declaration that in Christ there is "no longer Jew or Greek, slave or free, male and female" signifies that all social, ethnic, gender, and economic divisions are transcended. This new identity in Christ becomes the primary allegiance, superseding all other loyalties.
Counter-cultural act. The Anabaptists, radical reformers who rejected infant baptism, understood baptism as a voluntary commitment to a community of discipleship that renounced worldly power, violence, and allegiance to the state. Their persecution highlighted how seriously this challenge to Constantinian Christianity was taken. For them, baptism was a public declaration of citizenship in God's kingdom, which stood in stark contrast to the "citizenship of this world."
Beyond nationalism. Baptism challenges the self-centeredness of nationalism and patriotism, which prioritize national self-interest and often lead to "dissensions" and "factions." These "works of the flesh" are overcome by the "fruit of the Spirit" cultivated in the baptized. The church, as a transnational and transcultural entity, offers a hopeful alternative to a world fragmented by tribalism, inviting all to participate in a new way of life rooted in indiscriminate love and reconciliation.
9. Prayer Cultivates Trust Over Human Calculation
Intercession is spiritual defiance of what is, in the name of what God has promised.... History belongs to the intercessors, who believe the future into being.
Defiance of "reality." Prayer is a powerful weapon in the spiritual warfare against the "principalities and powers" that enslave humanity. It's a "spiritual defiance of what is," rejecting the notion that human history is governed by mechanistic rules or that our actions must be limited by "realistic" calculations of effectiveness. Daniel's faithful prayer, even when it meant the lions' den, exemplifies this defiance of utilitarian logic.
Beyond calculation. Discipleship prioritizes faithfulness over calculating foreseeable consequences. While prudence has its place, Christian faith trusts in God's power to redeem seemingly hopeless situations, even when obedience appears irrational or ineffective. The "Faith Hall of Fame" in Hebrews 11 celebrates those who obeyed God's promises despite not seeing their fulfillment, demonstrating a trust that transcends human logic.
Surrender and sustenance. The Lord's Prayer models a prayer life centered on God's will and kingdom, not our own agendas. It's a daily act of surrendering our will to God, freeing us from the conceit that we must run the world or control outcomes. This "holy obedience," sustained by God's power rather than willpower, enables believers to mature in Christ and bear the fruit of the Spirit, transforming lives and challenging the world's "delusion of control."
10. Communion Calls for Radical Sharing of Wealth
Forgive us our debts, as we also have forgiven our debtors.
Grace, not merit. The Lord's Supper, or communion, is a profound practice of economic grace, challenging the world's principles of "merit" and "earning." It reminds us that we live by unmerited favor, and therefore, we are called to extend that same grace to others. This stands in stark contrast to "health-and-wealth gospels" or the "ethic of vocation" that rationalize wealth accumulation as a sign of godliness, while ignoring the plight of the poor.
Jubilee economics. Jesus's ministry, in continuity with the Old Testament's jubilee laws, proclaimed release from debt, captivity, and oppression. The early church, in Acts, embodied this "table grace" by sharing possessions and distributing to all "as any had need." This practice, far from dogmatic renunciation of property, was a tangible expression of koinonia (partnership), demonstrating that wealth is a stewardship for meeting needs, not for personal luxury or profit.
Challenging capitalism. The church's economic practices must offer a hopeful alternative to capitalism, which often prioritizes profit maximization over the common good and fosters "the deification of dissatisfaction." Disciples are called to question business practices that exploit the poor, promote greed, or prioritize self-interest. Instead, communion calls us to a "ministry of grace," where we feast at the Lord's table, receive God's abundance, and freely give to meet the needs of the weak and impoverished, serving Christ in them.
11. Evangelism is Being the Church, Not Just Telling About It
The crowning evidence that he lives is not a vacant grave, but a spirit-filled fellowship. Not a rolled-away stone, but a carried-away church.
Embodied witness. Evangelism is not merely declaring propositional facts or "saving souls"; it is the church's very identity—a community that, by word and deed, embodies the good news of God's kingdom. Early church fathers like Justin and Irenaeus argued that the evidence for Jesus as Messiah lay in the church's transformed lifestyle, particularly its nonviolence and truth-telling, which fulfilled prophetic visions of peace.
Beyond critique. While critique of existing structures is necessary, evangelism is ultimately about offering a "good, abundant, life-giving alternative." It's about "letting the church be the church," demonstrating how people can live freed from the powers of this age. As Albert Camus challenged, the world needs "Christians who remain Christians," speaking out clearly and paying up personally, showing that God, not nations, rules the world.
Not sectarian. True gospel witness is not "sectarian" in a pejorative sense (self-righteous withdrawal), but "sectarian" in a non-pejorative sense (a distinct community with a clear alternative). It's a call to indiscriminate, suffering love, prioritizing "the least" and challenging the "tribalism" of nation-states. Evangelism is about living according to the kingdom's ways—reconciliation, forgiveness, sharing, and nonviolence—and inviting others to join this realistic, hopeful adventure.
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