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Posts Tagged ‘Politics’


Last year at this time I was preaching through Jonah. I wish I had Tim Keller’s latest book at the time. The Prodigal Prophet: Jonah and the Mystery of God’s Mercy should raise any controversy with the title. I’m sure there will be plenty to annoy some. But I loved reading this book.

The book is dedicated to John Newton whose life and ministry made a big impact on Keller. Those familiar with Newton’s writings will find his influence in many places.

He makes two passes through the book, exploring the themes that are found there. The first pass (9 chapters) handles the text sequentially. The second goes back through thematically to address our relationship to God’s Word, God’s world and God’s grace.

It is in Keller’s typical winsome style that points out where we tend to go wrong whether to the left or the right. He’s an equal opportunity offender, but it is so gentle I don’t understand how people get so mad at him. He’s generally right.

In the introduction he alludes to one of his other books. In the first half of the book Jonah is like the younger brother who goes to the far country to avoid his father. In the second half he’s like the angry older brother who is upset about the Father’s joy in repentance.

Jonah stands out as the willfully disobedient prophet to a willfully disobedient people. He is the representative Israelite. Jonah doesn’t trust God. He doesn’t trust that God has his best interests in mind. He is so like, … us.

“And that is the problem facing Jonah, namely, the mystery of God’s mercy. It is a theological problem, but it is at the same time a heart problem. … The story of Jonah, with all its twists and turns, is about how God takes Jonah, sometimes by the hand, other times by the scruff of the neck, to show him these things.”

Keller starts with the storms of life. “All sin has a storm attached to it.” (btw: I read people who claim Keller never talks about sin, or uses the word. What are they talking about?!) Jonah’s disobedience brought a literal storm not only into his life but the lives of the Gentile sailors. Sin’s storms don’t remain isolated to the particular sinner in question. “Sin is the suicidal action of the will upon itself.” He does clarify that most storms are from the condition of sin, meaning that we live in a fallen world and we don’t need to find the particular sin/sinner behind each hurricane, flood or drought. But know that when we sin, there are often earthly consequences.

For the Christian, the storms of life (afflictions) are meant to produce good. He is at work in this storm to bring Jonah to Ninevah for them to receive mercy. For example, I saw a recent interview with Donna Rice who experienced a storm of publicity due to her affair with Senator Gary Hart. She said that the storm brought her back to her Christian faith.

Next Keller explores the idea of who our neighbor is. These Gentiles are better human beings than the prodigal prophet. God is using the disobedient prophet to lead Gentiles to faith and repentance through his disobedience. Jonah only wants to see himself as an Israelite, as part of a faith community. He needs to also see himself as part of humanity, the broader community. Frankly, Christians have the same problem. We don’t have much concern with those around us as long as our lives are going okay. And so Keller explores common grace.

He then moves into the “other”, the question of identity and those who have a different identity than we do. Jonah’s national identity blinded him in many ways. The early church would struggle with the same problem. We use that identity to exclude other people unnecessarily. We dehumanize people who don’t share our ethnic, national or political identities. We’ve seen this as one of the early steps in the holocaust and other genocides (Rwanda, Armenian etc.). This was very helpful as I preached thru Philippians 3 and the false identities we can boast in.

Keller moves to the pattern of love, and the heart of the gospel with substitution. Jonah is a type of Jesus who would die for our sins instead of sins of his own. The storm of God’s merciful wrath (the phrase I used in my sermons, adapted by a phrase of Luther’s) is stilled.

“To deny God’s wrath upon sin not only robs us of a full view of God’s holiness and justice but also can diminish our wonder, love, and praise at what it was that Jesus bore for us.”

In this context he connects wrath with love too. God’s wrath is directed at actions (and people) who harm what He loves. He again clearly articulates the gospel contrary to what the discernment blogs claim about him.

The Gentile sailors end up offering praise and sacrifices to YHWH after the storm is stilled. Keller notes the irony in that Jonah sought to avoid bringing truth to Gentiles, aka wicked pagans, but actually does anyway.

Image result for jonahHe then delves deeper into grace as Jonah wrestles with God in the belly of the fish. He’s gone as low as he can go (the literary irony) because he didn’t go up to Ninevah. Jonah “does business” with God only when he can no longer run from God. He’s trapped and finally admits the ugly truth. Often God has to bring us to similar places before, like addicts, we admit we’ve made a complete mess of things by our disobedience and can’t fix it.

With Jonah finally going to Ninevah, the discussion moves to repentance. They repented of their injustice, and moved toward justice. They were a violent, oppressive people. Repentance meant turning away from their violence and oppression. When the gospel calls us out of sin, it also calls us out of injustice. This is Keller’s connection between the gospel and “social justice”. He’s not preaching a social gospel, but the gospel of Christ’s penal, substitutionary atonement with implications for justice in society. He’s not preaching a privatized faith nor a civil faith or religion. Personal faith is lived out in society as well as the community of faith.

With God relenting another storm arises, this time in Jonah’s heart. He’s beyond angry. In Jonah’s mind, relenting from destruction means the inevitable destruction of Israel. He’s blind to Israel’s sin, apparently, just as we tend to be to our sin and the sin of our communities.

God responds with patience and instruction. He is not only concerned about Israel, but all these people who also bear His image. He even cares about the livestock. That’s who He is. Unlike Jonah, Jesus wept over Jerusalem over the impending destruction for its wickedness.

“They want a “God of love,” but a God of love who does not get angry when evil destroys the creation he loves is ultimately not a loving God at all. If you love someone, you must and will get angry if something threatens to destroy him or her.”

Both God’s righteousness and His love are functions of His goodness! We don’t play them against one another but embrace them both as grounded in His goodness. So, this same God can justify the wicked because He loved them in sending His Son as a propitiation for their sin. Jesus satisfied His righteousness and His love. He didn’t satisfy His righteousness so God was then free to love.

Keller then moves to the three final themes of his book. Like Jonah (following Adam and Eve) we struggle to believe God’s Word is good for us. We minimize His wisdom and magnify ours. We trust our word over His.

“Sin always begins with the character assassination of God. We believe that God has put us in a world of delights but has determined that he will not give them to us if we obey him.”

Keller defends the substitutionary atonement from the charge of “divine child abuse” as infamously made by Steven Chalke. That charge does damage to the Trinity, not simply atonement. The one God in three persons works to save us. Jesus is not some lesser being offered to change the mind of an angry deity.

IImage result for dodo birdn terms of our relationship to God’s world he returns the question of our neighbor. Calvin, he notes, reminded us that all our neighbors bear the image of God and we must remember that. Keller applies this to politics. We must find a way between the erroneous beliefs that we should just preach the gospel and avoid politics, or that politics is all-important. The two party system tries to push a “package deal” on us instead of allowing us to vote “a la carte”. Pro-life Democrats are going the way of the dodo. But this doesn’t mean that Jesus is a Republican. They have anti-Christian views too. The gospel of the One who died for us when we were His enemies, calls us out of our partisanship and demonization of the other side. Loved by One we hated, we can begin to love ones we hated.

Keller moves into how privileged status can play out in perverting justice. The same laws should apply to all within a society. He mentions “citizens over immigrants” without any mention of their legal or illegal status as immigrants (I think this matters in light of Romans 13). But immigrants and other vulnerable groups should not be taken advantage of by the powerful. Christians, who worship a just God, should care about justice.This is not at the expense of the God but on account of the gospel.

“We must realize that since all our social problems stem from our alienation from God, the most radical and loving thing you can do for a person is to see him or her reconciled to God.”

IImage result for c.s. lewisn our relationship to God’s grace Keller clearly puts a changed life as a result of salvation, not the cause of salvation. In this it differs from every other religion. Here he explores Lewis’ The Four Loves to discuss our attachment to our people and culture. Lewis affirms a love for our people, but notes “We all know now that this love becomes a demon when it becomes a god.” Love of country is not the same a fascism or racism. Lewis rejects anti-patriotism as extremism just as he rejected any nationalism that begins to denigrate and destroy those who are different. [It is important to understand what is meant when someone uses the term ‘nationalism’. It can simply refer to the love of country that is normal for most people, and not the political movement used to justify the supremacy of a nation.] When do you know love of country has gone toxic? When it ignores the blemishes of its past. EVERY country has very ugly blemishes in its past. In the present, every country is full of “good” and evil people (law abiding vs. criminals). Lewis notes that when a country begins to intentionally suppress or erases its misdeeds they begin to express racial/national/ethnic superiority. We then find ourselves on the doorstep of racism and oppression. This is a very helpful section. This is pertinent because it helps us to understand what Jonah experienced in himself. Turning from grace he was in the throes of a toxic nationality that wanted to withhold God from other people groups.

Jesus purchased people from every tribe, tongue, nation and language. The gospel mission focuses on loving other people groups, not just your own. This is the heart of Jonah’s struggle and ours. Will we embrace the mystery of God’s mercy or will we try to bottle it up as exclusively for people just like us? Jonah doesn’t resolve that question in his life, because it isn’t fully resolved in the readers. The question is, what will you do next knowing that God cares about those people too?

In the future I hope to read Anthony Carter’s book on Jonah,Running From Mercy: Jonah and the Surprising Story of God’s Unstoppable Grace, which was released at about the same time.

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The subtitle to Bavinck on the Christian Life is Following Jesus in Faithful Service. In part 1 John Bolt laid the foundations of creation, law and union with Christ. In part 2 he framed it with imitation of Christ and worldview. In the third and final section of this book, The Practice of Christian Discipleship, Bolt gets to the areas where we follow Jesus in light of a Christian worldview.

For lack of a better term, I’ll use spheres. They could be called vocations, the places were are called. As Christians Bavinck stresses that our faith is not simply lived out in prayer closets and on Sunday mornings. We are to follow Jesus in our marriage, family, work, culture, education and civil service (politics).

In the historical context, Bavinck was often dealing with “the revolution.” It was a time of incredible instability in Europe. The impact of Rousseau and Marx were shaking the foundations of Europe. There were challenges and changes looming  in nearly every arena, sphere or vocation. As a result he was not writing in an Edenic setting or ivory tower. He was not only a theologian and churchman, but also a statesman. In many ways it is a situation that reflects our contemporary situation. Faith does not retreat from cultural challenges, but seeks to imitate Jesus by serving in the midst of such changes. But it always seeks to follow Jesus, not simply embracing change or preserving human tradition. For instance, women’s suffrage was a good thing, a good change reflecting their equal status as made in God’s image in civil society.

As Bavinck wrestled with these changes he doesn’t simply analyze the proposed solution, he brings them back to the real problem. For instance, “inequality” was looked at as the great cultural sin (sounds familiar, right?). He brings us to God’s providence to recognize that inequality is not intrinsically wrong. For instance, God has not distributed resources equally. Some geographic locations are rich in natural resources, and others lack. God has placed each of us in a particular place, to a particular family (with its own resources, or lack thereof).

But this is not the only, final word on inequality. We have to see it in light of the creation mandate as well. We are not to sit fatalistically with our lot in life. If we believe we are called to “subdue and rule” we will seek to maximize the resources and opportunities that do exist. (Either Bavinck or Bolt does not spell this out as clearly as I would have liked.)

Bavinck also brings inequality to sin. Some are motivated by self-love rather than love for God and neighbor. Therefore they oppress, exploit and steal. Some are lazy and refuse to maximize anything at their disposal but live for the present, not the future. There is no eschatalogical pull for them, no deferred gratification for something far greater.

Therefore, the pull toward socialism or the massive re-distribution of wealth doesn’t fix the problem. It fails to address sin (note the gross inequalities in every Communist country we’ve seen). Rather, ways must be found to eliminate oppression, exploitation, theft, laziness and entitlement not “inequality”. Inequality isn’t the problem.

Bolt applies Bavinck’s creational norm to the question of sexuality as well. Marriage is meant to be a reflection of the trinity- unity in diversity. One of the creational realities that must remain in marriage is procreation, unless providentially hindered. In other words, many of our supreme court justices, as well as citizens, don’t really understand the meaning of marriage. The gospel “restores” nature rather than overthrowing nature. It is sin which seeks to corrupt, destroy and overthrow nature.

Because our fundamental problem is sin, Bavinck focused not on social solutions to our problems, but brought us back to the gospel first (not only). People need to be restored to fellowship with God before they can see the real problems in society and apply God’s law to create an increasingly just society (as defined by God’s law which reflects His character). As a result, we must humbly accept the fact that there will be no perfectly just society until the return of Jesus because sin remains. Again, this does not mean fatalism but realistic expectations. It does mean we seek to address the real issues, not just the symptoms.

Bolt ends the book with Bavinck’s only printed sermon “The World Conquering Power of Faith”. This sermon ties a number of these things together. We cannot fix the world with the world’s means precisely because they are part of the world which is in rebellion against God. By faith we are able to “conquer” the world, but only because our faith is in the One who has overcome the world and is currently at work to make His enemies His footstool.

As a result, the Christian life of following Jesus in faithful service often looks foolish to the world. It often feels foolish. It seems so powerless, and the needs presented by the world seem so great: oppression, slavery (sexual & economic), mental illness, terrorism and violence, government corruption, sexual abuse, domestic violence …

People must be united to Christ by faith, seeking to walk in light of the law (justice) and the creation mandate (subdue & rule). This is how Bavinck views the Christian life.

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I’ve only read one book by Herman Bavinck. That book was The Doctrine of God, and I read it thanks to Doug Kelly while in seminary. I enjoyed the book and found it helpful, but until recently not much was available in English. I’ve got a copy of a biography on him, but I haven’t read it yet.

His influence, despite this handicap, is evidenced as I read the first few chapters of Bavinck on the Christian Life by John Bolt. I have been greatly influenced by people who have been greatly influenced by Bavinck. I saw much of my personal theology on display in those chapters, much of which is reflected in my approach to marriage in my forth-coming book.

For those who aren’t familiar with Bavinck, he was a Dutch theologian alive in the 19th and 20th centuries. He was a bit younger than his contemporary, the more well known Abraham Kuyper. The book begins with a brief biographical sketch.

Bolt begins the meat of the book with Foundations for Christian Living. The three chapters there cover Bavinck’s theological process so to speak. The first is about creation, Created in God’s Image. We can’t understand the Christian life if we don’t understand ourselves as created in God’s image. Redemption makes us whole humans, not into something altogether different. Bavinck takes a “trinitarian” approach to what it means to be in God’s image: creation, sin & redemption, and eschatology. Romans 5 and 1 Corinthians 15 figure prominently in Bavinck’s thought: Adam as a type of Christ. They are the two covenant heads that govern humanity. As a result, Bavinck affirmed the “covenant of works” as vital to Christian theology. He saw this as “a divinely imposed relationship between God and humanity, a relationship under sanctions: obedience leads to blessing; disobedience results in death. (pp. 43)” And so “we are Christian in order to become truly human, not the other way around. (pp. 43)”

“This theological insight implies that in a Reformed understanding of Christian discipleship the creational, natural vocation of human beings is basic and primary.”

This this point, Bolt provides a critique of the more “radical” approaches to discipleship from Bavinck’s prospective. If he were alive today, Bolt (rightly I think) imagines Bavinck having something to say to people like Claiborne and Platt. He would affirm Christian discipleship in the ordinary callings. Some today sharply criticize the ordinary (creational!) and produce unnecessary and unproductive guilt. There is no hierarchy of callings so that one is better than another. As Paul notes in 1 Corinthians 7, serve God where you are whether rich or poor, slave or free, male or female. Your vocation- butcher, baker, candlestick maker or household engineer- is the context of your discipleship. It is not to be seen as a hindrance to it. The creation mandate is not opposed to the great commission (see pg. 44-45 in particular).

Bolt then brings us into common grace. He notes that the term is often misunderstood, and should not be used to excuse worldliness in Christians. It “is the confession that God continues to providentally watch over creation and fallen humanity and that this care is not restricted but extends beyond the elect. (pp. 48)” Bavinck, like Calvin, distinguishes between a grace common to all humanity, and special or saving grace. Common grace provides the stage for saving grace. His continuing to uphold the creation despite our sin & rebellion is gracious.

Bolt then moves to The Law and the Duty of Christian Obedience. The law is understood within the context of covenant. Our discipleship, occurring within the context of creation also occurs within the context of the law which guides us in a life which pleases God. Bavinck follows the Reformed confessions and catechisms in this expression of grateful obedience.

Bolt spends more time discussing the covenant of works (pp. 56-63) particularly since some prominent Reformed theologians are critical of the doctrine. He notes some of those criticisms, but brings us back to Romans 5 and 1 Corinthians 15 again. We see that their roles as covenant heads are revealed matters. For Bavinck, religion is a revealed matter. Apart from revelation we don’t have true religion. Bolt notes the temptations of moralism and legalism. The law is intended to be kept within the context of covenant. The Ten Commandments are given in the context of redemption. They are to obey because they have been redeemed, not to gain salvation. The enjoyment of that salvation, and remaining in the land, hinged upon obedience (and repentance when they disobeyed) while looking forward to the greater Redeemer who would obey perfectly for us, and work in us by the Spirit to grow in obedience and restore the image of God. For Bavinck “covenant is the essence of true religion. (pp. 60)” It is intended to guide our discipleship as the words of a father are to guide the life of a son. We are to submit to the “living covenantal God with whom we are in fellowship. (pp. 61-2)” Our submission is not simply a matter of His Lordship, but also our love in response to His love toward us.

This means that God does not coerce us, but counsels us thru “admonition, warning, invitation, petition. (pp. 63)” This also takes place in the context of community. Not simply alone, or as a couple, but the whole of humanity (or the new man in Christ) is the fully developed image of God (see pp. 65). We also find that the reality of progressive revelation implies the reality of progressive understanding.

One of the interesting applications that Bolt makes is politics. As imitators of God, “we are always to conduct ourselves in way that enhance our neighbor’s liberty and responsibility (pp. 67)”

“And it suggests that Christians evaluate public social policy in terms of the same principles. It also implies, finally, that when it comes to matters of social policy and political actions, Christians have an obligation to respect each other’s freedom on matters that either are adiaphora (things indifferent) or require application of agreed upon moral principle. The example of poverty and poverty relief come to mind. The Bible is quite clear about the responsibility of God’s children to help those who are poor and needy. Whether or not this commitment to the poor demands support for higher taxes or greater government welfare is quite another matter. It is a mistake for Christians to treat their policy preferences as self-evident applications of biblical principle. Christians need to respect the liberty of those who take their Christian responsibilities in directions that are different from their own.”

Bolt then quotes an interesting section from the 1891 Christian Social Congress on general principles. “Therefore, it is entirely in keeping with Holy Scripture to: … oppose the accumulation of capital and landed property. (pp.68)” Not exactly where I would go with applying Scripture, but in Israel there were limits to wealth accumulation.

Bolt then moves to the third foundation: Union with Christ. This is the longest and most complex chapter, as Bolt confesses. But our redemption is “in Christ” and this concept must be understood. It plays, obviously, a big role in Bavinck’s understanding of Christianity.

Here Bolt talks about Bavinck’s dualities, not the same a dualism. He doesn’t operate with a dialectic: thesis, antithesis and synthesis. But two realities, held in a kind of tension: “earthly calling and eternal destiny; general revelation and particular revelation; common grace and saving grace. (pp. 69)” They are not to be set against one another: we experience both. We are pulled by competing, legitimate longings. These tensions don’t disappear, and we shouldn’t try to eliminate them. But … often we do.

Bavinck’s understanding of union is more than redemptive. Christ is the mediator of creation, a common theme in Bavinck. He “bridges the ontological distance between humanity and God.” We not only have the moral obstacle of sin to deal with, but the metaphysical obstacle to fellowship or communion with God. In light of this he speaks of accommodation like Calvin does. All revelation is tied to the work of Christ, whether pre or post-incarnate.

“He has brought creation, redemption, and eschatology all into the doctrine of Christ without in any way blurring the distinction between nature and grace or sacrificing the gracious character and preeminence of Christ as our Redeemer.”

Bolt then discusses the two dangers of discussing union. The elevation of humanity to divinity or bringing God down to us and losing all sense of transcendence. Bavinck warned about shifting back and forth between deism and pantheism. The former is helpful as we think about moralistic, therapeutic deism. The other is helpful as we think about theosis, and avoid the dangers of divinization and neo-Platonism. (pp. 78-80).

Bolt, in light of all this, discusses what the Chalcedonian formula did and did not do. It marked out boundaries for our contemplation of the hypostatic union. It didn’t really define it. He brings this into the disagreement between the Reformers and Roman Church on justification. Rome emphasizes union through sacraments. The Reformers emphasized a covenantal union.

Bolt then gets into Dutch Reformed church history with Arminius and the two seceding groups connected with Kuyper and Bavinck that eventually united. Some in Kuyper’s group held to presumptive regeneration. Bavinck argued that ordinarily the Spirit used appointed means for regeneration, though the Spirit can regenerate someone directly. We should recognize that as extra-ordinary, not ordinary. Therefore, the presumption regeneration regarding our children, as immediate and extra-ordinary, should not be affirmed.

In terms of our union itself, Bavinck joined together “the covenantal, legal and forensic dimensions of justification with the believer’s mystical union in Christ” (pp. 91). Bavinck also takes us to the “covenant of redemption” between the Trinity. Our union with Christ is built on the work of all three members: the Father electing, the Son providing redemption, and the Spirit applying it in union with Christ. Our union is not something considered apart from Christ’s objective work of redemption. The latter is the basis of the former. We receive the benefits of redemption in our union, particularly justification and sanctification. With regard to the latter, Bavinck notes it is both the passive gift of God, and our active responsibility. While not mentioned, this is helpful to keep in mind in the recent sanctification debates within the Reformed community.

Bolt did a great job laying the theological foundation by which we must understand Bavinck’s view of the Christian life. Without grasping creation, law and union with Christ, there is really no proper understanding of the Christian life.

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Devotional books can be funny things. The author can have a sense of an overall purpose and flow which can be lost on the reader. Or perhaps the author doesn’t have a flow. John Piper has put together a few devotional books over the years and I have appreciated the ones I’ve read, particularly Life as a Vapor.

His latest, culled from various writings in other places is A Godward Heart: Treasuring the God Who Loves You. The stated theme is cultivating a Godward heart. It is tough to put pre-existing material into a book and expect it to fit a theme. In this case, I’m not sure the theme holds. Don’t get me wrong. There is some great material in this volume. It just doesn’t feel cohesive (yes, that is quite subjective.

The book begins in startling fashion with The Morning I Heard the Voice of God. At first you think he’s having some sort of charismatic experience (well, he is charismatic) but he’s talking about “hearing” God speak in the Scriptures (Ps. 66 in particular). It seems unnecessarily provocative, maybe. Piper wants to remind us that the real power to change us, the real words that should move us, are the Scriptures as the Spirit works in us to apply what Christ has done for us. A Godward heart is one that loves the Scriptures.

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As I previously mentioned, I would be going through John Frame’s The Doctrine of the Christian Life in accordance with the sections of the book. The second section of the book is an examination of Non-Christian Ethics. This section of the book is extremely helpful for understanding politics, not just ethics, since politics is often a large scale expression of ethics.

As one should expect, Frame utilizes both his understanding of Lordship attributes and triperspectivalism to analyze the numerous ways that non-Christians have done ethics. He starts with the biblical tension between transcendence and immanence. The biblical concept of transcendence includes God’s control and authority. Immanence focuses on God’s presence. Since God is Lord, he is present, in control and has full authority.

Non-Christians (and some poor theologians), obviously, in rejecting the testimony of Scripture separate them and emphasize one over the other. Or completely ignore one. Deism, for instance, rejects the immanence of God. He is not present in creation but set it in motion. Rabbi Kushner embraces God’s presence but rejects his control and authority. Shirley McClaine is even more radical in stressing God’s immanence by thinking she is part of God.

Politically, an unbiblical transcendence makes the State god who determines right and wrong as well as dispensing rights (as well as taking them away according to who is in power). An unbiblical immanence places all the power in the self and gives rise to forms of libertarianism that reject external authority, like Ayn Rand.

Frame does the same thing with irrationalism and rationalism. We are rational beings, being made in the image of God. Yet, being finite, our knowing is not autonomous. We admit that there are things we cannot understand as a result of our finitude and our sinfulness. We see our irrationalism as a function of the Creator-Creature distinction.

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Someone, somewhere, has proclaimed this Free Speech Pulpit Freedom Sunday (see what happens when you blog after getting up at 3 am- this was the least of my worries). People do that- declare a Sunday for their causes. It can be good to move us to focus prayer on particular issues like abortion, adoption, and the persecuted church.

Free Speech Sunday is a new one, at least to me. Sometimes I feel like I live in a cave. You’d think I wasn’t connected to the internet by an umbilical cord.

The purpose, as I understand it, of Free Speech Pulpit Freedom Sunday is to recognize what the IRS says a church can and cannot say. My understanding of the tax code (I am not an accountant, and getting one’s opinion on the tax code is about as helpful as asking a roomful of theologians a question) is that churches can address political issues, but not lobby for particular candidates. That this law is not fairly applied, from my opinion, is not the point. Actually, it is the point in terms of the intention of the day. Some use this fear of removing 501(c)3 status from conservative churches to silence them. But churches can talk politics, according to the law. We can say if a candidate’s position on abortion or marriage is immoral. We can say if the candidates break the 9th commandment (oh, boy do they do that early and often). We are on less solid ground when discussing the economic theory of the candidates (I have strong opinions on this matter, having a degree in economics, but that is not the same as comparing someone to a biblical standard on truth-telling in campaigning, or killing babies.

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The new presidential election cycle has begun, and I’m already weary of the whole thing.  Perhaps you find this whole thing painful too.  I’ve been thinking about a way to make this less painful, and more effective.  This is the CavProposal, and it is far more rational than the Occupy Wall Street Movement (I won’t even dignify it with a link). Similar reforms could be made for Congress.

Here we go:

  • The time to file your candidacy is limited to a few months. My proposal would be February-March of the election year. This mean incumbants, or elected officials who seeking the Presidency would minimize their time away from the reason we elected them in the first place.
  • There would be no campaigning.  Only ads that report your platform would be permitted.  No attack ads! This can help create an even playing field when it comes to financial resources.  Websites can be used to lay out policies in coherent fashion.  It will also save our sanity.
  • (more…)

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