What Jonathan Edwards Can Teach Us About Politics - Part 2

Greetings All,

As promised last week, this week's thought contains Jonathan's Edwards last three thoughts on the Christian's involvement in political things.
     Once again, it is taken from the article by Gerald R. McDermott entitled, "What Jonathan Edwards Can Teach Us About Politics."
     Hopefully you have been introduced to Jonathan Edwards (as he was one of the godliest and greatest thinkers to pass through the American scene).   Some of his writings are hard to follow (as those who have read, "The Nature of True Virtue," or "The Freedom of the Will" can testify).  Yet they are well-worth the time if you want some intellectually and spiritually challenging reading for your summer vacation!  With that being said, here are the last three of Edwards' six points on "public theology."   (To refresh your memory of the first three see last week's post at - www.thoughtfortheweek-jeff.blogspot.com )  Enjoy!

     "4.) Christians should remember that politics is relatively unimportant in the long run.  The key moments of history, Edwards taught, are not important elections or decisive wars, but spiritual awakenings. Therefore, the most important thing Christians can do for the good of their country is to pray for revival. Spiritual transformation brings more positive change to the world than political or social revolution.  From God's perspective, "one true Christian, however humble his birth and low his standing; however poor or ignorant or unknown (is more valuable than) many great men of the world, kings and princes, men of great power and policy... that are honored and make a great figure... [but] are wicked men and reprobates." God delights to "choose the foolish things of the world to confound the mighty... and things which are not, to bring to naught things that are" ((I Corinthians 1:27-28). For this reason Edwards did not hesitate to use a four-year-old girl's piety to recommend revival in a public treatise published in an era when children's and women's testimonies were widely considered unreliable. 

     5.) Christians should beware of national pride (or patriotism).  Edwards commended patriotism as a natural and loving response to the needs of one's nation. But, in words reminiscent of Samuel Johnson's remark that patriotism is the last refuge of the scoundrel, Edwards warned that patriotism often serves self-interest.  It is particularly susceptible to self-deception, he argued, because its loyalties extend to a large number of people, making such loyalties appear altruistic. Look at the Romans, he suggested; they considered love for country to be the highest of all virtues, yet they employed their patriotism "for the destruction [subjugation] of the rest of mankind."  Edwards would be very wary of contemporary calls to regard America as a Christian nation needing to return to its lost Christian roots. No nation has ever been Christian, he insisted. There has never been a country where the majority of citizens were born-again or even regular church goers [Edwards even testifies that at the height of the revival only 25% of Nothhampton were true believers, with about the same colony-wide].  Most citizens of so-called Christian countries are not regenerate, and even the regenerate have an abundance of sin. No people has ever been righteous, least of all the colonial New England to which he preached. Edwards condemned eighteenth-century New England for it's religious hypocrisy, social strife, lack of compassion for the poor, and exploitation of the Native Americans.

     Edwards would also be critical of those who assume that America's future must be bright because God has favored her with so many blessings. This Northhampton (Massachusetts) prophet acknowledged that New England had been the recipient of unprecedented blessings, both spiritual and political. But, in a move missed by nearly all Edwards scholars, he said that such blessings could be a sign of impending judgment.  It is a familiar pattern in [biblical] history, he observed, for God to pour out spiritual revival just before He unleashes terrible judgement. Revival came to the Jews in Jesus' time, just 40 years before Jerusalem was brutally destroyed. God dealt similarly with Israel's ten lost tribes, the churches of North Africa and the Middle East after the rise of Islam, and the Protestant churches in France after the Reformation. Therefore, Edwards warned that it is foolish for a people to think its religious and political freedoms will guarantee a happy future. If a society is morally and spiritually corrupt, it will collapse despite having wonderful freedoms. Edwards repeated this warning to colonial New England during the French and Indians Wars.

     6.) Christians should care for the poor. Edwards was sharply critical of those churchgoers who, "pretend a great love to men's souls [but] are not compassionate and charitable towards their bodies."  When Boston's liberal preachers Charles Chauncey and Jonathan Mayhew were preaching that the poor were undeserving and their poverty was their own fault, Edwards told his congregation they should not be content until poverty was eliminated from their community.  It was not unusual for Puritan preachers to teach charity to the poor.  But Edwards was unusually fearless when confronting those he considered negligent. When Northhampton built a new church building that placed the poor in the worst seats, Edwards boldly declared that those with the best seats may have no seats at all in heaven.  He charged those who gave only their [unwanted things, or their worthless things to] the poor with lying to God, like Ananias and Sapphira, who God struck dead for their dishonesty (Acts 5:1-11).  In the 1740's Edwards established a deacon's fund specially for the poor and regularly called on wealthier Christians to make "frequent and liberal (generous)" contributions.

     Edwards taught that charity to the poor is at the heart of biblical theology.  Preaching from Matthew 25, he said that God is present in the poor, whom he constitutes as the "receivers."  Since we cannot express our love to God by doing anything to profit him, God wants us to do something profitable for our poor neighbors, whom he delegated with the task of receiving Christian love...  Edwards supported a state welfare program.  Since all human beings, even true Christians are naturally selfish, he contended, private -- even church -- charity is unreliable.  Hence, government shows it's "wisdom" when it administers a welfare program to assist the deserving poor.  Those who are poor because of laziness, or prodigality, however, do not merit such assistance.  Biographer Samuel Hopkins, who lived in Edwards home for six months, said Edwards himself was a stellar example of giving to the poor but usually gave secretly. One time, for example, Edwards heard of a family in another town that had fallen upon poverty because the father had become sick. Edwards, who rarely had enough to make ends meet, made arrangements to have the man receive a bundle of money without knowing from whom it came. On his deathbed, Edwards (who was well-known and well-respected) ordered that his own funeral be conducted "without pomp and cost." Any money that might have been spent for that purpose was instead to be given to the poor and needy."

     This gives you an idea of what one of the most God-centered and Christian thinkers in American history thought of a Christians attitude and involvement in politics and social issues. I trust that as this election year proceeds, you might consider his thoughts, since they come from a zealous evangelist, ardent revivalist, biblical thinker and godly husband and father.
     After all, as being "in the world but not of the world," the Christian is not really able to avoid "politics" completely.  Believers are simply asked to think, act, and hold to truly Christian ideals as they live out their faith within the realities of an imperfect society run by imperfect people like him or herself.
     In fact, in keeping with Edwards, what matters most are not the ideas, platforms, or policies held by any particular political party, for each one is terribly flawed and cannot escape being corrupted by the lure of money and the desire for power. Contrary to the persuasion of some, our country will never truly be "fixed" so long as it is run by sinners (be they sinners who are Democrat or Republican, or whatever other party one affiliates with)!  A host of individual citizens, committed to that which honors and reflects the nature of our just and merciful God, will do more to bring about healthy changes in society than any party's agenda or platform.  That's how I see it anyway, and I think Edwards would agree.

In His Service, Pastor Jeff

What Jonathan Edwards Can Teach Us About Politics

Greetings All,

     In light of the coming election here in the States (which has many people from both sides a bit discouraged with the final candidate alternatives) I thought some biblically-based political insights from a man who lived long ago -- Jonathan Edwards (1703-1758) -- would be useful in helping us choose wisely, regardless of which side of the divide you stand on.  Even those who have determined in protest -- not to vote at all, or vote for a write in -- could benefit from his thoughts on the issue. Although I must add that it's good to remember that Edwards wrote at a time when no constitution had yet been drafted, and the United States had not yet become the United States!

This "thought" is taken from an article written by Gerald R. McDermott, entitled: "What Jonathan Edwards Can Teach Us About Politics."  In his article he shares six of Edwards's views, though I have chosen to limit this week's post to the first three and give you the last three next week.  And before all my friends overseas press the "delete" button, I must add that the insights he shares are timeless and by no means restricted to U.S. politics!  Wherever you may live, I trust you will find them helpful.  Enjoy.

"Jonathan Edwards (1703-1758) is widely regarded as the greatest theologian this continent has ever produced. As a key figure in the religious life of colonial America, Edwards was a multifaceted thinker whose total catalog of ideas is still being discovered. ... And while scholars have long recognized that Edwards possessed one of the most creative and powerful intellects on American soil [just to give you a sense of intellectual prowess, it helps to know Edwards entered Yale University at 13 years old, having already learned Latin, Greek and Hebrew], most have thought [because of his famous sermon "Sinners in the Hands of an Angry God"] he was happy to let the world go to hell -- in both senses of that phrase. 

     But recent research indicates that Jonathan Edwards carefully observed the social and political currents swirling about him and developed an elaborate theory of what it means to be a Christian citizen in a civil community... The following is a six-point summary of Edwards's public theology:

     1.) Christians have a responsibility to society beyond the walls of the church. The election of a president who openly supports social policies repugnant to most evangelicals has prompted some Christians to suggest the church abandon efforts to change society.... Yet Edwards (well-known for his leadership in spiritual revivals) insisted that Christians should care about the material and social well-being of those outside the church. God has made us dependent upon our non-Christian neighbors for help, he taught, and therefore to fail to acknowledge our interdependence "is more suitable for wolves and other beasts of prey, than for human beings."  Edwards's convictions on this point stemmed from his belief that we are made in the image of God, who is always reaching out in relationship to others and cares for their bodies as well as their souls. Christians should do the same... Edwards practiced what he preached. Throughout a seven year stint on the Massachusetts frontier, for example, the New England theologian fought for the rights of native Americans who came to his mission church. He argued that Indian girls should be able to go to school, and wrote repeated letters to the Massachusetts Assembly urging the colony to honor its treaty obligations to the Housatonuk Indians...  

     2.) Christians should not hesitate to join forces with non-Christians in the public square to work toward common moral goals...Edwards argued that Christians have much in common with non-Christians: The same basic sense of good and evil, since God has engraved his moral law on every human conscience; similar appreciation for beauty, both material and moral; the same fundamental religious knowledge (that there is a God, and that He is good); and basic human feelings (pity for the poor and love for family).  Using Edward's principles, an evangelical could work together with a Muslim to fight pornography in their community. Both see pornography as a moral wrong, threatening the integrity of marriage and family.... Similarly, his public theology does not call for Christians to create new, separate political communities, or to shun communities outside the church. Rather, it encourages Christians to work together with like-minded citizens, Christian or not, to transform existing communities according to God-given principles of conscience. [Edwards, says McDermott, would have rejected "the historic Anabaptist approach, who choose not to join with those outside the church as equal partners in common work for the community, but remain separate from the rest of society in an alternative community intended to stand only as a distant witness to the rest of culture.]

     3.) Christians should support their governments but be ready to criticize them publicly when the occasion demands. Edwards believed that government is, "a great and important business," that, among other things, prevents, "citizens from tearing one another apart." He preached that a Christian should be "greatly concerned for the good of the public community to which he belongs," and willing to, "lay out himself... for the good of his country." .... But Edwards also warned that political leaders are prone to abuse their power, and encouraged citizens to criticize "the management of public affairs, and the duty of the legislature, and those that are at the head of the administration." More than once he used his pulpit to tell rulers how they ought to behave. One Sunday (with local politicians present)...he boldly advised the congregation that bad politicians seek only to, "enrich themselves, or to be great, and advance themselves on the spoils of others." The good magistrate, however, is not willing to "grind the faces of the poor, and screw their neighbors for filthy lucre." Little wonder that these politicians conspired with others to fire Edwards some months later."

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     I must confess I'm one of those people who are "discouraged" with the options left to us this November.  And I'm not alone if the lack of placards in people's front yards, and the noticeable absence of bumper stickers on cars are an indication of the lack of enthusiasm for either candidate. Yet despite that prevalent air of discouragement many feel, Edward's thoughts are helpful -- especially the thought that we live in a community, with Christian and non-Christian neighbors, whose physical and spiritual welfare IS to be my concern.  And it is helpful to remind ourselves that "God has made us dependent upon our non-Christian neighbors," and we should "acknowledge our interdependence," and that we do have "much in common with non-Christians,"  and should seek to "work together with like-minded citizens, Christian or not."

     After all, our God (who is sovereign over all), has left us here to be "salt" and "light."  Light which dispels the darkness, and salt which is NOT to remain separate, but be mixed into the whole to give it a better flavor.

Just some food for thought, Pastor Jeff

Seeing God - Twelve Reliable Signs of True Spirituality

Greetings All,

     Today's thought has to do with change. Real change. True change.  Lasting change -- and how that comes about. This selection comes from the book, "Seeing God - Twelve Reliable Signs of True Spirituality" by Gerald McDermott.
     It contains a mix of personal stories related to biblical truth. His point is well taken -- can you point to any true change?  Enjoy.

The Seventh Reliable Sign -- A Change of Nature

     "Jay is a Vietnam-era veteran who used to get his kicks by enticing gay men to a hotel room with the implicit promise of a sexual encounter. Once there, he would mug the unsuspecting man and run off with his cash and valuables. In the mid-1970's Jay had a powerful conversion experience. Some time ago he described it to me in a letter.

     "I didn't turn to Christ because of conviction of sin -- that came later -- but by extreme poverty of spirit. I was empty inside. I was tired of bars, drugs and the friends I did these things with. Life seemed to have no meaning or purpose. One day, I remember, as I was driving to my construction job in Milwaukee, I felt like I didn't have the strength to live one more day. I drove by the job site to a park on Lake Michigan. I sat in the car, looking at the lake, not knowing what to do or where to go.  Suddenly it occurred to me to take my new BMW motorcycle that I had just bought -- the best that was then made -- and head for South America. That week, without going back to work, I started planning my trip, with no intention of returning.  I figured I would probably die on the way.

     But God had other plans for me. A friend from Madison happened to drop by to give me a copy of a book entitled, 'Be Here Now.' This was something of a classic in the sixties and seventies. It was filled with sayings from religious teachers and philosophers, mostly from the East. I took the book to my room the next day and started to read it. Something strange started happening: I felt my inner spirit being lifted or stirred. For the first time in years I felt a glimmer of hope. Then I came across the teaching of Jesus about not letting your left hand know what your right hand is doing. Nothing profound, but it triggered a battle in my soul. A voice inside me insisted: "This is what you need; Jesus is the way."

     But other voices within me argued that I didn't want Jesus and offered several reasons why. The debate continued for quite a while and increased in intensity. While I sat on the edge of my bed, the call to follow Jesus got stronger and stronger, and I kept resisting harder and harder.  Then I stood up and paced back and forth from one end of my small room to the other. There was now a battle raging within my soul, with one part of me afraid to let go of my old life, and the other crying out for freedom. Finally I fell to my knees and shouted: "I GIVE UP!"  In that split second of time my life changed. My soul and spirit were flooded with a peace and hope I had never felt before. The battle was won. I knew who I was going to live for the rest of my life." 

     Jay has grown in the Lord ever since. He is now a deeply committed Christian who works with the youth ministry of his church... His experience is typical of the millions of true conversions that have occurred since the birth of the Church two thousand years ago.  There is a spiritual enlightening that transforms. It changes the nature of the soul so that one's life is different ever after.

     The change is not always outwardly visible, at least for a while, but what happens on the inside changes one's very nature. And eventually the inner change will manifest itself in a different kind of life -- a different pattern of thinking, feeling and acting.... This kind of fundamental change requires far more than willpower or a new way of thinking. It is possible only through a basic change of heart -- a change of affection -- that God alone can give.

     Those who have struggled with addiction know what I am talking about. They know the need for fundamental change and the futility of New Year's resolutions and self-help formulas. So does psychiatrist Gerald May who started his career with the confidence that his psychiatric training would equip him to change lives... [Yet] he discovered that the best of human knowledge and effort was not enough. "With all the energy that might be expected of a young doctor, I applied my best psychiatric methods to the treatment of addictions. None of them worked."  Then May did some informal research. He identified a few people who had overcome serious addictions to drugs and alcohol and asked them how they did it. "All of them described some sort of spiritual experience," he reports. They said they had gotten some professional help, but that was not the source of their healing. "It had to do with God."  None of them pointed to anything but God. No willpower, or self-discipline, or meditation, or using their own spiritual energy, or self-esteem. All testified to a power that came from outside themselves...

    The transformation that comes in true spirituality is a revolution from the inside out. The authors of Scripture make it clear that this inner revolution is the implantation of a new nature. They call it being "born again," becoming a "new creature," "rising from the dead," becoming "renewed in the spirit of your mind," "dying to sin and living to Christ," "putting off the old man and putting on the new man," having a "divine seed implanted in your heart" and being made "partakers of the divine nature."

     If the inner transformation is real, it is lasting. But if the change is only temporary, it is not the result of genuine conversion. Many people dabble with various spiritualities before they are converted by the grace of Jesus. While experimenting with these spiritualities, they make some changes in their lifestyle and habits... Their old nature tries to do something only a new nature can do consistently and over the long haul. There has been no new creation, and without that fundamental transformation of the heart, neither moral change nor religious activity has any lasting value."

     Becoming a changed person is not simply a matter of making a decision. It is not a matter of making a commitment. It is not a matter of cranking up our will-power or making an earnest determination to change.  It's not pulling ourselves up by our own bootstraps or any other "natural" human attempt to change. Such resolutions often make Pharisees, but not changed Christians.  Because human choices and decisions last only as long as human strength has the power to resist that which it hopes to conquer -- which usually isn't that long (as New Year's Resolutions habitually testify).

     To fight against sin by human strength alone is to lose -- always. That's what the Bible teaches. True change is a matter of God, by His grace, making a supernatural and miraculous change in the core of our being. It is discovering ourselves to be different and not knowing why.  It is sensing new affections for new and good things, and seeing other negative things fall away -- and not being able to fully explain how it happened. And for good reason -- since we didn't do it, God did.

     And because HE did it and not us (altering our nature in the process) the change lasts.  We may slip and fall, but because our nature has been made new (having been given a new heart and a new spirit) the slip is temporary and not a permanent return to our old ways.  In fact, if the return is permanent, its an evidence that our nature had not been truly changed.

Thankful, as we ever must be, for the unspeakable gift of God's grace in Jesus!  Pastor Jeff