It is not morally or logically inconsistent to believe that the abortion industry is such a moral blight on our country that all other issues take second stage to it in terms of how many Christians choose to vote.
The idea that a Christian somehow doesn’t care abt anything else just bc they prioritize abortion in how they vote is a non-sequitur. Everyone ranks issues when they vote, &, esp. for the Christian, the unjust killing of millions of innocent children is worthy of prime place.
Lots of tangential issues being raised in the replies. There is room for discussion regarding a whole host of subsequent questions, but my point is very narrow and, imo tbh, modest & obvious.
The idea that Jesus, in his vicarious life, restorative ministry, penal substitutionary death, redemptive resurrection, glorious ascension, & victorious return - or the gospel that proclaims him - doesn’t confront the rulers, principalities, & powers is absolutely ludicrous.
The gospel restores individual sinners to God, absolutely. But this occurs in the larger context of God restoring his creation through the work of his Son by the power of his Spirit.
This restoration includes redeeming individual sinners, but that happens in the wider context of eg God in Christ by his Spirit restoring his people, Israel; bringing the nations into the people of God; restoring the Promised Land; and defeating God’s enemies.
One of the biggest obstacles in contemporary evangelicalism is that many of us have been catechized and liturgically formed more by cable news and talk radio than we have been by participation in our local churches.
Cable news & talk radio, from either side of the aisle, breed anxiety, fear, & retrenchment. There is always an enemy at hand who must be destroyed.
This bunker mentality is now pervasive, to the point where Christians can continually mistake confessing friends for foes.
As I said the other day, suspicion of all authority & speech - insitutional and individual - is thoroughly postmodern. It’s deconstruction. Those (rightly) concerned about relativism in our churches ought to be equally concerned about this clear and present danger.
While incarnation and inspiration are not univocal divine acts, the analogous relationship between them should lead us to have more confidence in the complete truthfulness of Holy Scripture, not less.
In other words, for Scripture to be “fully human” doesn’t mean that the human authors necessarily made mistakes any more than for Christ to be “fully human” means that he necessarily sinned.
The dual authorship of Scripture and the dual natures of Christ actually push us toward affirming the opposite - because Scripture is authored not just by human beings but ultimately by God, it is without error, just as Christ as God-in-flesh is necessarily without sin.