Sunday's piece from @DavidAFrench on the risks of over-identifying Christianity with a political party may provide a good conversation-starter for church elders to have. Some questions you and your fellow elders might discuss: (1/7) frenchpress.thedispatch.com/p/the-cultural…
1) What problems come from letting ourselves be identified with a political party?

2) What steps can we as a church take to work against over-identification/subversion?
3) Is it possible any of the unity we feel as a church comes not from the gospel but from our shared partisan convictions? IOW: is there room in our church both for Matthew the tax collector (can work with Rome) and Simon the Zealot (can't work with Rome) to follow Jesus?
4) How would some measure of political tension in our church over disputable matters actually be a sign of gospel health?
5) When does the point come when we as a church should take a public stand not just against unjust policies but against a party as a whole (as the Barmen Declaration did with the Nazis)?
6) Perhaps trickiest of all, how do we avoid identifying ourselves with one party WHILE ALSO standing up for biblical truths represented by this or that party?
You and your fellow elders might come to different answers on these kinds questions. But that gives you the opportunity to learn how to disagree with one another maturely and graciously and then to model such maturity for the congregation.

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More from @JonathanLeeman

31 Aug
Three wrong postures for a Christian toward politics and one right posture:
1) The Jonah option--withdraw. Forget those nasty Ninevites. Flee to Tarshish.

2) The Judah option--capitulate. Make peace with the world for the sake of its silver.
Probably the biggest temptation for evangelicals:
3) The Peter-with-a-sword-in-the-garden-of-Gethsemane option--utopianism/worldliness. We mean well, but give short-term political outcomes an outsized importance and fail to see the bigger realities at stake.
A better posture:
4) The Daniel option--represent. We have a pagan king who might feed us to the lions. But we serve him with honor, never fearing him, because we know the Lord holds the king in his hands, and we represent the Lord.

(From How the Nations Rage)
Read 4 tweets
9 Jul
The idea of “human dignity” has become a bedrock principle in contemporary jurisprudence (see esp. Kennedy’s Obergefell opinion). Yet what happens when we do not ground our ideas about human dignity in God via the imago dei? Three things... (1/16)
First, we will define “human” and “dignity” on our own secular terms.
Second, we will feel morally constrained to impose those secular views…at almost any cost. After all, we image-bearers have been designed by God to desire justice, and those secular views of dignity now seem just. (IOW: our view of justice roots in our view of human dignity.)
Read 16 tweets
1 Jul
Let me connect two conversations you may have never thought to connect: church polity and structural injustice.

(Haha! Only from a 9Marks guy, right?)

If you recognize the reality and relevance of one, you should be able to recognize that of the other. 1/7
For years, 9Marks has been teaching that church polity shapes individual Christian discipleship. Church polity teaches me that my Christianity is not about just me and Jesus. It means being a church member, which is to say, part of a family and body, with various duties. 2/7
The "rule structure" that is a church's polity broadens my sense of identity, shapes my values and ambitions with respect to Christ and his followers, and enumerates my responsibilities and obligations to this body. 3/7
Read 7 tweets
25 Feb
The first stage in doctrinal evolution occurs when our intuitions no longer match our doctrines. We maintain the same doctrines, but something in our guts has changed. Inside us is a growing cognitive dissonance, whether we consciously recognize that dissonance or not. Meanwhile
people outside of us began to notice a shift in tone and emphases. If they say something, our initial response can be defensive. "I haven't changed. Look, same doctrines!" Yet something has changed. Our sympathies and intuitions are no longer what they were.
Obviously, some doctrinal changes are good (when toward Scripture), others not good (when moving away). My point here is, it's good to be aware of the distinction between our intuitions and our doctrines and how they can fall out of sync.
Read 8 tweets
18 Feb
More and more I'm seeing tweets pitting complementarianism against gospel ministry. As in: "Debates over women preachers are distracting us from gospel proclamation and ministry. If you're for gospel proclamation, you won't slow women down!"

A few comments:
Pitting one against the other roots in an old instinct for neo-evangelicals to treat everything as one of two speeds: as ESSENTIAL or as INDIFFERENT. "If something's not essential to conversion, ignore it. Otherwise we'll just argue." Think ordinances, polity, women preachers.
The two-speeds approach misses a middle speed (2nd order of theological triage): important or essential-for-obedience. Most ecclesiology depends on that middle speed. These things aren't essential for salvation, but they protect the gospel and our gospel witness over time.
Read 7 tweets
16 Nov 19
When do we become morally culpable, esp as pastors, for an ignorance of our history? (Reading about 20th-century housing discrimination and the creation of the ghetto in American Apartheid: Segregation and the Making of the Underclass prompts the ?, but the ? is a broader one.)
For instance, living with my wife "in an understanding way" means seeking to know her history. So with marital counseling. I'd be foolish not to inquire into a couple's history before giving counsel, and marginally culpable if my lazy counsel leads to further sin btwn them.
Okay, how about pastoring a congregation? Do I possess some responsibility to understand that church's history? Or to understand how various social movements have impacted its members, esp. if I presume to speak or write on the topics affecting them, like race?
Read 7 tweets

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