Tag: Christianity and Politics

Wheaton College Prof, Vincent Bacote, says US Evangelicalism is Fractured Due to a Lack of Discipleship

I have been reading Tim Alberta’s new book, The Kingdom, the Power and the Glory (HarperCollins, 2023). The book analyzes the rise of Donald Trump and MAGA Christianity within American evangelicalism.

How is it that Christian devotion to such a pagan politician has succeeded in splintering American evangelicalism?

I believe that Vincent Bacote, theology professor at Wheaton College, hits the nail on the head when he accuses American evangelical leaders of failing to disciple, to catechize, their people.

I couldn’t agree more.

For instance, the so-called “Great Commission” is not a command to evangelize unbelievers. It is a command to disciple, to teach and rigorously instruct believers into faithful Christian discipleship. Evangelism is crucial, but it is only the entry point for the radical demands of true Christianity.

Jesus commands his followers, “Go and make disciples of all nations . . . teaching them to obey everything I have commanded you” (Matt. 28:19-20).

A Christian disciple is someone who puts into practice all the upside-down, crazy, counter intuitive, radical lifestyle choices that Jesus taught his disciples, and us, to embrace. That requires a lifetime of sacrificial self-denial and devotion.

Along these lines, Alberta quotes Professor Bacote:

“Jesus loved them [the 12 disciples] but he did not infantilize them. Time and again, when His disciples got something wrong — or even when they simply showed human weakness — Jesus rebuked them. He chided them for being faithless. He censure them for the vanity and biotry and prejudice. He criticized them for not grasping His instruction.”

This is what discipling loopks like And this . . . is what’s absent inside much of the American evangelical Church.

“If you ask me what’s the biggest problem with evangelicalism, I’d say it’s a catechesis problem. It’s a formation problem, a discipleship problem. These are people who are supposed to have a knowedge of the Bible, but many of them don’t . . . A lot of these people are just not going deep enough.”

By remaining shallow in the scriptures, Bacote said, too many American Christians have avoided a necessary showdown between their own base cultural proclivities and God’s perfect standard. When Christians are discipled primarily by society, inevitably they look to scripture for affirmation of their habits and behaviors and political views. But if the Bible is the word of God, then God ought to be interrogating those things.

Chris Hedges: “Revolt in the Universities”

The journalist Chris Hedges recently posted the following article at his substack page. It’s titled “Revolt in the Universities.”

I wish he had said “Peaceful Revolt” because the vast majority of anti-war demonstrations now occurring on American campuses are peaceful.

Sure, there are always a few exceptions. But the vast majority of the “violence” you see on the reports carried by mainstream media are due to:

  • rare exceptions to the rule, often by non-students
  • violent attacks instigated by the police
  • outside instigators, often connected to pro-Israel, Zionist agitators

I ‘ve searched for but cannot find any student protests of this sort happening in my part of the country, unfortunately. If I could find one, I would be chanting and carrying signs to stop the slaughter in Gaza right beside them.

These young people and their moral sentiments are the future hope of American civil society.

The fact that many Christian evangelical leaders are standing with Israel in vilifying these young men and women is a spiritual disaster of epic proportions.

Below is an excerpt of Chris’s article:

PRINCETON, N.J. — Achinthya Sivalingam, a graduate student in Public Affairs at Princeton University did not know when she woke up this morning that shortly after 7 a.m. she would join hundreds of students across the country who have been arrested, evicted and banned from campus for protesting the genocide in Gaza.

She wears a blue sweatshirt, sometimes fighting back tears, when I speak to her. We are seated at a small table in the Small World Coffee shop on Witherspoon Street, half a block away from the university she can no longer enter, from the apartment she can no longer live in and from the campus where in a few weeks she was scheduled to graduate.

She wonders where she will spend the night.

The police gave her five minutes to collect items from her apartment.

“I grabbed really random things,” she says. “I grabbed oatmeal for whatever reason. I was really confused.”

Student protesters across the country exhibit a moral and physical courage — many are facing suspension and expulsion — that shames every major institution in the country. They are dangerous not because they disrupt campus life or engage in attacks on Jewish students —  many of those protesting are Jewish — but because they expose the abject failure by the ruling elites and their institutions to halt genocide, the crime of crimes. These students watch, like most of us, Israel’s live-streamed slaughter of the Palestinian people. But unlike most of us, they act. Their voices and protests are a potent counterpoint to the moral bankruptcy that surrounds them.

Not one university president has denounced Israel’s destruction of every university in Gaza. Not one university president has called for an immediate and unconditional ceasefire. Not one university president has used the words “apartheid” or “genocide.” Not one university president has called for sanctions and divestment from Israel.   

Instead, heads of these academic institutions grovel supinely before wealthy donors, corporations — including weapons manufacturers — and rabid right-wing politicians. They reframe the debate around harm to Jews rather than the daily slaughter of Palestinians, including thousands of children. They have allowed the abusers — the Zionist state and its supporters — to paint themselves as victims. This false narrative, which focuses on anti-Semitism, allows the centers of power, including the media, to block out the real issue — genocide. It contaminates the debate. It is a classic case of “reactive abuse.” Raise your voice to decry injustice, react to prolonged abuse, attempt to resist, and the abuser suddenly transforms themself into the aggrieved.  

Princeton University, like other universities across the country, is determined to halt encampments calling for an end to the genocide. This, it appears, is a coordinated effort by universities across the country.

The university knew about the proposed encampment in advance. When the students reached the five staging sites this morning, they were met by large numbers from the university’s Department of Public Safety and the Princeton Police Department. The site of the proposed encampment in front of Firestone Library was filled with police. This is despite the fact that students kept their plans off of university emails and confined to what they thought were secure apps. Standing among the police this morning was Rabbi Eitan Webb, who founded and heads Princeton’s Chabad House. He has attended university events to vocally attack those who call for an end to the genocide as anti-semites, according to student activists. 

As the some 100 protesters listened to speakers, a helicopter circled noisily overhead. A banner, hanging from a tree, read: “From the River to the Sea, Palestine Will be Free.”

The students said they would continue their protest until Princeton divests from firms that “profit from or engage in the State of Israel’s ongoing military campaign” in Gaza, ends university research “on weapons of war” funded by the Department of Defense, enacts an academic and cultural boycott of Israeli institutions, supports Palestinian academic and cultural institutions and advocates for an immediate and unconditional ceasefire.

But if the students again attempt to erect tents – they took down 14 tents once the two arrests were made this morning – it seems certain they will all be arrested.

“It is far beyond what I expected to happen,” says Aditi Rao, a doctoral student in classics. “They started arresting people seven minutes into the encampment.”

Princeton Vice President of Campus Life Rochelle Calhoun sent out a mass email on Wednesday warning students they could be arrested and thrown off campus if they erected an encampment.

“Any individual involved in an encampment, occupation, or other unlawful disruptive conduct who refuses to stop after a warning will be arrested and immediately barred from campus,” she wrote. “For students, such exclusion from campus would jeopardize their ability to complete the semester.”

These students, she added, could be suspended or expelled.

Sivalingam ran into one of her professors and pleaded with him for faculty support for the protest. He informed her he was coming up for tenure and could not participate. The course he teaches is called “Ecological Marxism.”

“It was a bizarre moment,” she says. “I spent last semester thinking about ideas and evolution and civil change, like social change. It was a crazy moment.”

She starts to cry.

. . . There are many shameful periods in American history. The genocide we carried out against indigenous peoples. Slavery. The violent suppression of the labor movement that saw hundreds of workers killed. Lynching. Jim and Jane Crow. Vietnam. Iraq. Afghanistan. Libya. 

The genocide in Gaza, which we fund and support, is of such monstrous proportions that it will achieve a prominent place in this pantheon of crimes. 

History will not be kind to most of us. But it will bless and revere these students.

You can read the entire post here, though it may be behind a paywall.

A Review of “Jesus and the Powers” by N. T. Wright and Michael F. Bird

A Review of N. T. Wright and Michael F. Bird, Jesus and the Powers: Christian Political Witness In an Age of Totalitarian Terror and Dysfunctional Democracies (Zondervan, 2024, $22.99)

As I begin this review, I must admit that I am not a dispassionate analyst. I do have some skin in the game since this new book by Wright and Bird covers very similar ground as does my book, I Pledge Allegiance. I have some firm opinions in this area of study.

Having put my cards on the table, however, I can say that Wright and Bird have given the church a very helpful book providing biblical guidance on how followers of Jesus are to deal with the practical matters of church–state relations. Can a Christian be involved with politics? What is the proper relationship between church and state? How are disciples to conduct themselves as responsible citizens? What guidance does scripture offer for answering these types of questions?

All this and more is tackled here with the deft biblical–theological hand one has come to expect from Wright and Bird.  With numerous historical examples illustrating the strengths and weaknesses of alternative approaches to such matters.

The first three chapters lay out the church’s relationship to world empires, beginning with Rome’s domination of Jesus’ homeland, up to the church’s contemporary interactions with the Soviet Union, China and the United States. The spiritual backdrop to these interactions is helpfully cast in terms of the spiritual, cosmic powers always at work behind the temporal authorities we see in our national, international, global relations. Thus, Wright and Bird endorse Walter Wink’s important three–volume work on Christianity and the Powers.

Chapter four, “The Kingdom of God as Vision and Vocation” begins the turn to a more pragmatic description of what exactly Christian disciples ought to be doing, and how we ought to be thinking, about our place in secular society. Here they thankfully emphasize the vital unification of both gospel proclamation and social justice activism as equally vital, and ultimately indivisible, kingdom activities for the local church. Across the entire spectrum of Christian, kingdom activities we are reminded that “the whole purpose of Christian influence is not the pursuit of Christian hegemony but the giving of faithful Christian witness,” thereby endorsing James Davison Hunter’s concept of the Christian church offering a “faithful presence” in the world (93).

The book’s second half focuses on matters of church–state relations in the modern day. There is an excellent critique of Christian Nationalism,” as well as the vigorous defense of liberal democracy, pluralism and secularism as the political venues most conducive to religious freedom.

The book’s conclusion reminds its readers that “we are called to be disciples with a theo–political vision of the gospel” (174) meaning that “a kingdom perspective requires prophetic witness, priestly intercession and political discernment” (175). The church cannot build the kingdom of God, only God can construct his kingdom on earth as it is in heaven (176).

This is a fine piece of work. And I am happy to encourage my subscribers to read this book by Wright and Bird, although I encourage you to do it in tandem with my book, I Pledge Allegiance: A Believer’s Guide to Kingdom Citizenship in 21st Century America (Eerdmans, 2018).

Now I must turn to my critical analysis of the work.

Wright and Bird have written a handbook of sorts dealing with the questions of church–state relationship and Christian political involvement. Biblical references are treated as proof–texts cited in footnotes with no close reading or interpretation provided along the way. Since both of these men are fine New Testament scholars, this was obviously a deliberate decision. But this  omission leaves the reader with yet another book on politics and theology where we are simply expected to take the authors at their own authoritative word.

The problem with this decision appears most obviously in the discussion of Romans 13. Despite the fact that Paul never uses the vocabulary of “obey” or “obedience” in these verses, Wright and Bird repeat the frequent mistake of taking Paul to say that Christians are responsible “to obey” their secular, civic authorities (105, 109, 110). But this is not the case, and I explain why at some length in my book, I Pledge Allegiance (55–62). Granted, the authors redeem themselves by eventually, and quite rightly, explaining that it is “only good government can claim the mantle of a divinely appointed authority. Accordingly, God brings order through government but does not ordain every individual ruler” (112). Thus, Paul does instruct us to submit to the divine ordering of government, but we are not responsible to obey every person or directive in authority.

Again, Wright and Bird finally reach this conclusion themselves in their section discussing civil disobedience (107–121). They agree that unjust laws may be resisted or disobeyed by believers, although, while admitting that “one needs to have criteria for determining unjust laws,” no specific guidance is offered (119).

They draw a distinction between civil disobedience and uncivil disobedience, the latter being “reserved only for violent authoritarians.” In the face of authoritarianism, Christians are justified in resorting to violence in their efforts to overthrow an oppressive, unjust government. In my view, this is where their argument and methodology go off the rails. Not only is there no biblical evidence on offer, but even the biblical footnotes disappear. Instead, the authors appeal to traditional just war theory, a few notable philosophers, and the example of Dietrich Bonhoeffer’s involvement in a plot to assassinate Adolf Hitler.

I obviously disagree strongly with these (less than compelling) arguments justifying a Christian’s turn to violence in civil war. (Again, check out the extensive argument in my book insisting that Christians must always embrace non–violence in every circumstance.) Actually, Bonhoeffer’s own turn to violent anti–Nazi resistance is, in my opinion, the great tragedy of his otherwise exemplary life. For, when all is said and done, Bonhoeffer did not die as a martyr for Jesus Christ and the gospel. He died as a violent insurgent helping to plot a violent murder.

Here we come, perhaps, to the principal problem with Jesus and the Powers. For all the discussion of the kingdom of God and the need for Christian ethics to direct our political engagement, there is no extended discussion of the upside–down nature of Jesus’ kingdom ethics; no exposition of what numerous scholars have called the “kingdom reversal.” In my opinion, this is not only a major oversight but an inexplicable omission in a book like this. Jesus makes it clear, that living out the seemingly upside–down values of the kingdom of God — in every dimension of our public and private lives, political and apolitical — is THE means of demonstrating that the “not yet fulfilled” kingdom of God is, nevertheless, “already present” in this world. Living a non–violent life as Jesus lived a non–violent life, even in the face of the most authoritarian, bloodthirsty injustice exhibited on the cross at Calvary, is our gospel–kingdom mandate.

Similarly, a great deal of additional instruction in political directives could be added, but first we must immerse ourselves in a new way to think, a new way to view life in this world, a new way to live: an upside–down way, a contrarian way in all of life, whether the government is democratic or totalitarian. Unfortunately, Jesus and the Powers gives little attention to this crucial piece of the church and politics pie.

Check Out My Conversation About Christian Nationalism This Thursday (4/4/24)

This coming Thursday (April 4th) I will be a guest on the Determinetruth podcast. My friend, Dr. Rob Dalrymple, will interview me on the subject of Christian Nationalism. We will be discussing such questions as:

What is Christian Nationalism?

Is it an issue on the US political scene?

If it’s a problem, what’s wrong with it?

If Christian Nationalism is wrong, how ought Christians to think, and behave, in the realm of politics?

If you have not read it already, you can prepare for the conversation by reading my book, I Pledge Allegiance: A Believer’s Guide to Kingdom Citizenship  in 21st Century America (Eerdmans, 2018).

You can listen to the podcast this coming Thursday (at 1 pm Eastern, 11 am Mountain, 10 am Pacific). Just click on the link below when the time comes. You can watch the Livestream, or you can return later to watch the recording at a more convenient time, if need be:

Christianity Today Pedals More Malicious, Illogical Tomfoolery

Let’s watch a video together, then check  out my analysis afterwards:

Yes, Frantz Fanon was an anti-colonialist writer, activist and fighter who worked to liberate both Martinique and Algeria from French colonialism.

His two famous anti-colonial books (which I have read), The Wretched of the Earth and Black Skin, White Masks, advocated violence as the necessary means for overthrowing western, colonial rule throughout Asia and Africa.

On the basis of this association, the Christianity Today (CT) video implicitly assumes that, like Fanon, all anti-colonial movements must advocate and engage in violence, by definition. Since this particular video is set within the broader context of CT’s current pro-Israel, pro-Zionist video series, I can only assume that this critique of “violent” anti-colonial ideology is somehow related to Israel’s current war in Gaza.

The most common framing of anti-Zionist criticism of Israel nowadays is to describe the country as a settler-colonial state in need of an anti-colonial deconstruction. Hamas is sometimes described as an anti-colonial, revolutionary movement.

Implicitly, then, CT is portraying the Hamas attack against southern Israel on October 7, 2023 as a contemporary example of Frantz Fanon’s violent, anti-colonial philosophy working itself out before our very eyes.

Again, by saying that “anti-colonialism is not value neutral” we are meant to conclude that all anti-colonialism embraces Fanon’s perspective on the use of violence. Hamas becomes the implicit proof of this implied conclusion.

So, what’s wrong with all of this?

First, notice how much of the heavy lifting in this CT presentation is being done through implication. Very little is said explicitly. The supposed lessons to be learned about the inherent violence of anti-colonial movements today – which includes the majority of folks, like me, who are criticizing Israel’s treatment of Palestinians in Gaza and the West Bank – are a subtle subtext resonating between the lines of what CT is saying out loud.

This method of communication is a common feature of political propaganda: don’t openly accuse your opponents of being horrible monsters, but sprinkle enough rhetorical breadcrumbs to lead your listeners to the intended, malicious conclusion. It will become embedded in their consciousness as an “obvious” conclusion they arrived at under their own steam.

The second, more important problem with the CT video is its implication that Frantz Fanon’s embrace of violence is representative of all anti-colonial movements. But, of course, this is not true. One of the largest and most successful anti-colonial movements of the twentieth century was led by Mahatma Gandhi, a staunch advocate of non-violent resistance. Gandhi led the campaign to shed India of British colonial control and succeeded through using a variety of non-violent actions.

It is simply alse to suggest, as this video does, that all anti-colonial activists embrace violence as a legitimate means of resistance.

It is also worth noting that this argument is not only historically false, it is also illogical. The CT video draws out its false implication by means of something called a false syllogism. Here is an example of a false syllogism:

  1. Socrates is a philosopher
  2. Socrates is Greek
  3. Therefore, all Greeks are philosophers.

The conclusion (C) is obviously false even though the two premises (A, B) are both true. That is the essence of an illogical false syllogism.

The illogical argument embedded in the CT video goes something like this:

  1. Frantz Fanon was an anti-colonialist
  2. Frant Fanon was an advocate for violence
  3. Therefore, all anti-colonialists advocate violence

The scurrilous accusation implicitly embedded in the CT video – that I, for instance, encourage violence and warfare because I embrace an anti-colonial philosophy – is a politically conservative, pro-Zionist attempt to demonize my criticisms of the way Israel is prosecuting its war against the people of Gaza.

It is also ignorant of, or deliberately ignoring, the many Palestinian activists who follow the way of Gandhi by embracing non-violence in their anticolonial, anti-Zionist activities. Some of these brave men and women are my friends, and I have seen how frequently they are physically assaulted by violent Israeli soldiers while maintaining their peaceful behavior.

In this way, the video perpetuates American misinformation regarding the Palestinian people and the oppressive circumstances under which they live in Gaza and the West Bank.

In any case, according to international law, the Palestinian people have every legal right to employ violent measures in their attempts to rid themselves of Israeli colonial rule. Personally, I am a passivist, and my sympathies lie with my non-violent friends who are pursuing peaceful means of resistance.

And, yes, Hamas committed war crimes on October 7th for which the guilty should be prosecuted. But as a matter of law: Palestinians have a right to use force to free themselves, despite the video’s protestations. Here is another matter where American’s display their ignorance of Israel’s history and the current realities on the ground.

Israel is the blatant aggressor in the current Gaza conflict.

No amount of scare-mongering, illogical argument, false syllogism, or historical falsehoods can change that fact. Don’t allow yourself to be fooled by CT’s lazy, malicious tomfoolery.

Bruce Fisk and Jonathan Kuttab Discuss a Christian Perspective on Israel’s War Against Gaza

I am happy to say that these two men are both friends of mine. In this video from the Network of Evangelicals for the Middle East (NEME), Bruce asks the questions and Jonathan offers a discussion drawing from his years of experience as a lawyer of international and humanitarian law.

Jonathan does a good job of explaining the Christian perspective on the horrors of war.

A Christian Look at the War in Gaza: Episode Two, Dr. Mae Cannon

The Rev. Dr. Mae Elise Cannon is the Executive Director of the organization, Churches for Middle East Peace (CMEP), an organization with which I am involved.

She is also a friend of mine. (By the way, Mae has two doctorates.)

In fact, we were both recently in Phoenix, AZ attending the same conference sponsored by the Netword of Evangelicals for the Middle East (NEME). I am a member of the NEME leadership committee.

Today, Rob and Mae discuss the political dimensions of the current war against Gaza. Mae’s work keeps her heavily involved in a great deal of lobbying and activism in Washington, D.C.

There is a lot of vital information here about what is happening right now in Israel, Palestine, and the USA. Check it out.

Watch My Interview with Stephen Sizer

The Rev. Stephen Sizer is a vicar with the Church of England who has been a strong advocate for Palestinian human rights for many years.

He is also a staunch disciple of Jesus Christ who vividly examplifies what it means to love one’s enemies.

As a result of Stephen’s witness to loving his neighbors in Palestine, he has also suffered a great deal of persecution and unjust suffering at the hands of the pro-Israel lobby in England.

I was pleased as punch when he asked me to do an interview about my new book with him on his podcast. Take a look:

 

 

Current Affairs Magazine: “Biden Couldn’t Care Less About Human Rights”

Nathan J. Robinson has an excellent piece in the online magazine Current Affairs detailing the utter disregard, indeed distain, with which President Joe Biden treats matters of human rights in international affairs.

Biden has filled his administration with neo-conservatives who push American imperialism above every other consideration. How foreign governments treat their own people, including their dissidents — most especially their dissidents — matters not one whit to this Biden administration.

He has proven his gross disinterest time and again.

Check out Robinson’s article filled with more than enough evidence to indict Biden as one of the most hard-hearted, inhumane presidents of all time.

Below is an excerpt:

. . . The pattern is consistent. Biden believes that U.S. global power matters far more than freedom and democracy (emphasis mine). As a result, he has totally ignored the pleas of human rights activists to exert even mild pressure on authoritarian regimes. 

Consider the case of Egypt. Earlier this month, the U.S. “approved $235 million in military aid for Egypt that it had withheld for the past two years because of the country’s repressive policies.” The details of the policy are ugly. That money was legally only supposed to be provided to Egypt if it met basic conditions of human rights. Eleven members of the House Foreign Affairs Committee sent a letter to Biden imploring him to withhold the aid, citing Egypt’s jailing of  “journalists, peaceful civil society activists, human rights defenders and political figures.” Biden ignored the plea and waived the legal requirement that Egypt respect basic human rights in order to receive this aid. The New York Times says the administration concluded that “national security interests outweigh congressionally mandated benchmarks for Egyptian progress on human rights.” Of course, nobody ever says how our “national security” is served by giving Egypt hundreds of millions of dollars without imposing any of the human rights requirements that Congress had demanded. Egypt has certainly learned the lesson that it need not make any human rights concessions to the U.S., because the money will keep flowing regardless. . . 

Read the entire article here.

MAGA Pastors Hear More False Teaching from Eric Metaxas

This summer Charlie Kirk hosted another Turning Point USA conference in West Palm Beach, Florida, targeting Christian leaders, especially

Turning Point USA founder Charlie Kirk introduces Brazil’s right wing ex-president Jair Bolsonaro, at a TPUSA event at Trump National Doral Miami, Friday, Feb. 3, 2023, in Doral, Fla. (AP Photo/Rebecca Blackwell)

MAGA pastors. Although, one would be hard pressed to find anything explicitly Christian about this gathering.

Below is the conference mission statement taken from the conference website:

“Turning Point USA empowers citizens of all ages to Rise Up against the radical Left in defense of freedom, free markets, and limited government. Join millions of patriotic supporters to Save America.”

Aside from the fact that Mr. Kirk would undoubtedly categorize me among “the radical left” he is fighting against, even my wildest imaginations cannot conceive of one Biblical argument requiring me to include free markets, limited government and saving America (from what? from myself?) as goals for Christian discipleship in the kingdom of God.

What does any of this have to do with Christian leadership? I’ll give you a hint: Nothing.

One of Kirk’s favorite speakers is Eric Metaxas.

Since writing his biography about the German pastor/theologian Dietrich Bonhoeffer, Metaxas has doubled down on styling himself as an American prophet following in Bonhoeffer’s footsteps, warning us about the imminent destruction of our nation.

Supposedly, just as Bonhoeffer resisted the Nazis on behalf of Christ, Metaxas (and his followers) are called to combat their political opponents for the sake of God’s kingdom.

In his most recent book, Letter to the American Church (which I reviewed here), Metaxas implicitly encourages Christians to resort to violence, if need be, as they fight to restore a godly America.

Godly, that is, insofar as Eric Metaxas understands godliness.

Furthermore, never in a million years would Bonhoeffer have said that he was resisting Hitler in order to restore a godly Germany. He was far too good a theologian to have deceived himself in that way.

Metaxas tells us that American Christians are now called to engage in spiritual warfare more than ever. Today’s American scene somehow making godliness and truth “many times more important than it was ten years ago.”

Really? Are you telling me that the contemporary relevance of God’s kingdom is determined by the ephemeral phases of human politics?

Are you kidding me?

Below is a clip of Metaxas’ Turning Point address where he exhorts Christians to pick up their weapons for holy war as did Bonhoeffer.

What Metaxas continually fails to tell his listeners, however, is that Bonhoeffer did not die because of his Christian witness.

No. That’s not what caused the Nazis to seal his fate.

Bonhoeffer was arrested and finally executed because he participated in a plot to assassinate Hitler.  Bonhoeffer did not die for Christ, though he certainly did live for him — faithfully and unfaithfully, as we all do.

Bonhoeffer died for attempted murder. Something that no Christian should boast about.

Ironically, in valorizing Bonhoeffer as he does; in stirring Christians to “fight” in “spiritual warfare” as he does, Metaxas is encouraging the American church and its MAGA pastors to repeat Bonhoeffer’s final failure.

And I suspect that this is exactly what Metaxas intends to say.

This is leading unthoughtful people to repeat the error of Esau, who gave up his rightful inheritance in exchange for a bowl of soup.

In much the same way, Eric Metaxas is asking us to betray God’s peaceable, eternal kingdom for the inconsequential rumblings of political skulldugery.

Don’t be deceived. Metaxas is a false prophet, a false teacher, who now points people away from the crucified Jesus.