Church & State: Christianity is Political

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Christianity is Political

Scripture References: Mark 1:14-15; Mark 12:13-17; Matthew 17:24-27; John 18:33-19:11; Romans 13:1-7; 1 Peter 2:11-17; Genesis 1; Psalm 2; 2 Kings 6-7; Isaiah 52; Isaiah 61

Intro: Welcome back to week two of our series on Church and State. Last week, we discussed secular humanism and how political ideologies often function like religions, demanding devotion and promising salvation, leading to idolatry. We explored the four quadrants of political "religions." If you missed it, please catch up as these sermons build on each other. This week, we shift focus from the state to the church and the first-century landscape. We'll explore Eugene Peterson's challenging quote: "The gospel of Jesus Christ is more political than anyone imagines, but in a way that no one guesses."

Key Points:

1. Christianity IS Political (But Not Partisan):
   • This doesn't mean aligning with a specific party or merging Church and State (history warns against this). Jesus transcends parties.
   • It means the message of Jesus directly addresses how we order our lives and who has ultimate authority – which is the essence of politics.
   • It's impossible to truly separate personal faith/values (religion) from political views/actions.
2. First-Century Political Language:
   • Words we consider purely "religious" today – Gospel, Kingdom, Believe, Lord – were politically charged terms in the first century.
   • Gospel (euangelion): News of a political/military victory, a new king/order. Jesus proclaimed the "gospel of the kingdom" (Mark 1:14-15).
   • Kingdom: Directly challenged existing kingdoms (Rome). His message was inherently subversive. Herod felt threatened.
   • Believe: Implied allegiance and loyalty, a political act when Caesar also demanded allegiance.
   • Lord: A title claimed by Caesar. Proclaiming "Jesus is Lord" was a direct political statement.
3. The Unexpected Way: Subversion Through Submission:
   • This is the "way no one guesses." Christianity subverts earthly powers not through force or political maneuvering, but through humble submission.
   • Kingdom Paradoxes: First are last, lose your life to save it, win by losing.
   • Jesus' Example: Paying the temple tax (Matt 17) and the imperial tax (Mark 12). He acknowledged Caesar's God-given authority while affirming God's ultimate authority ("Give back to Caesar what is Caesar's, and to God what is God's" – recognizing Caesar himself is made in God's image).
   • Apostolic Example: Paul (Romans 13) and Peter (1 Peter 2) urged submission to governing authorities "for the Lord's sake," even while facing persecution from them. This isn't passive compliance but active, faithful witness.
   • The Cross: The ultimate example. Jesus faced Pilate, asserting His true kingship and that Pilate's authority was derived from God (John 18-19). Rome thought it was crushing a threat, but in crucifying Jesus, they unknowingly enthroned the true King and sealed the fate of all earthly kingdoms. He conquered by being conquered.

Conclusion: The Gospel is profoundly political because it announces a new King and Kingdom. However, its power operates paradoxically – through submission, service, and even suffering. Jesus didn't establish His kingdom like earthly rulers; He subverted them through His perfect submission to the Father, culminating in the cross. His victory came through apparent defeat.

Call to Action: As we come to the Communion table, remember the cross – the ultimate act of subversive submission a

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