Rev. David Holwick  U                                Father's Day
First Baptist Church
Ledgewood, New Jersey        
June 15, 1997                                       
                                                     1 Peter 2:13-14,17
                           Ŀ
                             TRUST AUTHORITY  
                           


    I. Are cops our friends?

        A. Some see government as an enemy.

            1) Tim McVeigh and "Christian" militia movement.

                a) (quote in cartoon about Death Star storm troopers...)

                b) Bumper sticker:  "Question Authority".


        B. Others see government as something to be manipulated.

            1) FM 105 - Cops are crooked, so you need some influence.

                "My son was pulled over, judge threw it out because of
                    who we are."

        C. Two unpopular themes.

            1) Peter highlights two areas we have problems with:
                  authority and submission.

            2) Americans have always been cantankerous about authority -
                  Boston Tea Party and Whiskey Rebellion.

            3) Fathers are associated with it, and so aren't as popular.

                a) Spankings remembered:
                       (all lined up, somber, the question:
                             Who's going to be first?)

                b) What does God think about all this?


   II. Authority - established by God.

        A. We are created to need structure.

            1) Literal phrase is "human creations."

                a) In classical Greek, used of city organizations.

                b) In Biblical Greek, creation always used of something
                      God brings into being.

                    1> God places us in societies and hierarchies.
                    2> We need other people, and we need structure.
                        A> Families, corporations, churches.
                                    -2-




                c) Someone has to lay down rules, for kids and citizens.

            2) The fact that we are "aliens in world" doesn't mean
                  we can disregard laws.


        B. Some authorities are higher than others.

            1) Peter's pecking order: governors, kings...

            2) God is the ultimate authority.

                a) He sets up government.

                b) He can dispose of governments.        Daniel 2:21, 37-38

            3) If we can't accept authority of gov't, can we accept
                  God's authority?                       Romans 13:1-2


        C. Responsibilities of authority.

            1) Punish wrong.

                a) Execution for Tim McVeigh.

                b) Dads need to set boundaries for kids.


            2) Encourage right.

                a) Politics tends to remain negative and petty.

                b) Giving people vision is important, and setting a moral
                      example.  Americans expect a lot from their leaders.

                c) Same with dads.  Don't just say, "No!"  Push goodness.


  III. Submission.

        A. For Lord's sake.

            1) God has established government, and we need to make a good
                  impression.

            2) Christians should not despise government.

                a) Even bad governments have a use.





                                    -3-




        B. Duties of a Christian citizen.  -Jonathan Edwards

            1) We have a responsibility to society beyond the walls of
                  the church.

            2) We should not hesitate to join forces with non-Christians
                  in the public square to work toward common moral goals.

            3) We should support our government but be ready to criticize
                  it when conscience demands.

            4) Christians should remember that politics is comparatively
                  unimportant in the long run.

            5) Christians should be aware of national pride.

            6) Christians should care for the poor.                   #4097

                  Richard Rorty is a progressive philosopher who deals with
                     issues like compassion and equality in society.
                  He says he owes more to Jesus on these concepts than to
                     any of the classical writers.

                  Atheist Bertrand Russell wrote a book called, "Why I am
                     Not a Christian."
                  In it he conceded that although he took Jesus to be no
                     more than a humanistic moral prophet, modern
                        progressivism is indebted to Christ for the ideal
                           of compassion.

                  Christianity tries to humble the mighty and prod the rich
                     into concern for the poor.
                  Our bottom line should always be people.
                                                                      #3439

        C. Conflicts of authority.

            1) Sometimes government tries to take more than it is given.

                a) Communism and deification of rulers.

                b) Dr. H. Sloane Coffin once said,

                   "Christians, like Jesus, have God as their authority,
                       and no authority as their God."
                                                                      #2913

                c) God should always win.                      Acts 4:19


            2) Is Peter being naive?

                a) He is not blind to the sin of government.

                                    -4-




                    1> Peter witnessed the crucifixion.

                    2> He was unjustly imprisoned.

                    3> Nero, a real loser, was emperor at time.


                b) Bible gives examples of disobeying gov't.

                    1> Widwives in Egypt.                Exod 1:17

                    2> Daniel refusing to bow.           Dan 3:13-18; 6:10-24

                    3> Apostles insisting on preaching.  Acts 4:18;5:27

                c) Therefore our submission is not "under any circumstances."


   IV. Born-again free.                                           2:16

        A. Living free.

            1) Despite struggles, we shouldn't be uptight.

            2) We are free to make good choices.

            3) We are free to love, serve (below, C.).

            4) We cannot be held back by lousy dads or incompetent gov't.


        B. Freedom not a cover-up for evil.

            1) Don't confuse liberty with license.

                a) "I have rights!!" usually means we are abusing them.

                b) Christian freedom is never freedom to hurt another.

                    1> To the contrary, freedom releases us from every
                          restraint that would keep us from doing the right.

                    2> Only in total submission can we realize maximum
                          freedom.

            2) Years ago, Dr. Harry Emerson Fosdick offered a helpful story.
                  He compared government to a pump.

               A pump can only pull out of the well that which is already
                  there.
               Government is the same.
               The ruling authorities can only insure a solid moral and
                  spiritual foundation for American by pulling it out of
                     the American people.
                                    -5-




               Government cannot legislate morality; it can only structure
                  the moral commitment that we allow to exist.
               This is why we must be salt, light, leaven.
               Or, as Peter puts it, a good citizen is being a servant
                  of God.
                                                                      #2914


    V. R-E-S-P-E-C-T.                                             2:17

        A. Proper respect to everyone.

            1) Christian contribution to politics: all are created by God
                  and have rights.

            2) Be considerate even to enemies.


        B. Love brotherhood.

            1) Love goes beyond respect.

            2) Recognizes value, and sacrifices for benefit of other.

            3) Try to love everyone, but by all means love fellow believers.


        C. Fear God.

            1) Fear of God is beginning of wisdom.              Ps 111:10

            2) He is our ultimate authority.


        D. Honor king.

            1) Christians should be known for their respectful way
                  of dealing with government.  (Often we're not.)

            2) Honor the office at least, if guy is unworthy.

            3) If we show proper respect for human institutions, we will
                  live happy, fulfilled lives.


===========================================================================
TEXT

 13  Submit yourselves for the Lord's sake to every authority instituted
  among men: whether to the king, as the supreme authority,

 14  or to governors, who are sent by him to punish those who do wrong and
  to commend those who do right.

  .....

 16  Live as free men, but do not use your freedom as a cover-up for
  evil; live as servants of God.

 17  Show proper respect to everyone: Love the brotherhood of
  believers, fear God, honor the king.




===========================================================================
ILLUSTRATIONS


CATEGORY: Western Civilization, Society, Politics, Liberty, Freedom, Impact,
  Jesus Christ, Greek Philosophy, Compassion, Community
------------------------------------------------------------------------------
TEXT: Gen 11:4f, Gen 12:1-3, Matt 22:17f, Luke 6:36, John 8:32, John 12:32,
  John 14:6, Acts 2:11, Acts 14:15ff, Acts 17:19ff, 1 Cor 1:20f, Col 2:8,
  1 Tim 2:4, 1 Tim 4:10, 1 Pet 2:13-17, Rev 5:9, Rev 7:9, Rev 14:6, Rev 21:2
Number: 3439           Hard copy: y
SOURCE: Imprimis, Hillsdale College Newsletter
TITLE: A New Vision Of Man: How Christianity Has Changed Political Economy
AUTHOR: Michael Novak
PAGE: 1           DATE: 5/1/95          Typist:           ENTERED: 12/19/95
DATE_USED:
ILLUSTRATION__________________________________________________________________
: Little attention has been devoted to the impact of the Bible on economics.
At least seven contributions made by Christian thinkers, meditating on the
words and deeds of Jesus Christ, altered the vision of the good society
proposed by the classical writers of Greece and Rome and made certain modern
conceptions of political economy possible.

Seven contributions of Christianity to Western Civilization:

  1. To bring Judaism to the Gentiles.
        Belief in a Creator leads to liberty.
        Three corollaries from notion of a Creator:
           a. We should be intelligent.
           b. We should trust liberty.
           c. We should understand history has a beginning, and an end.
        The concept of "progress" is a Hebrew idea, not Roman or Greek.
        Every story in the Bible is about a drama involving the human will.
        Offering thanksgiving is our first moral obligation.

  2. Father, Son, and Holy Spirit.
        The Trinity points to the mystery of community.
        Christianity has a vision of the entire world community.
           The many form one.

  3. The children of God.
        Greeks viewed people as gold, silver or lead (slaves).
        Christianity sees people as creations of God, and valuable.
           Even the weak have value.
           Value comes from God.
        We are equal because we are unique, we are not equal because we are
           the same (modern progressivism).
        We do not have to pull people down to enforce uniformity.

  4. Compassion.3439
        Progressive philosopher Richard Rorty wrote that he owes more to Jesus
           for certain key progressive notions, such as compassion and
           equality, than to any of the classical writers.
        Bertrand Russell, in his book, "Why I am Not a Christian," conceded
           that although he took Jesus to be no more than a humanistic moral
           prophet, modern progressivism is indebted to Christ for the ideal
           of compassion.
        Christianity tries to humble the mighty and prod the rich into concern
           for the poor.

  5. A universal family.
        The entire human race is a universal family.
           All are created by God, and urged to love that God.
        We cannot be parochial, and we cannot be premature universalists.

  6. "I am the truth."
        Everything in creation is understandable.
        Christianity is committed to truth beyond human purposes.
           The notion of truth is crucial to civilization.
           Relativism undercuts this foundation.
        There can be no civilization of reason, or love, without faith in the
           vocation of reason.

  7. The name of God: mercy.
        Christianity teaches not only about human glories, but also sins.
           Our republic is constructed for sinners.
        Mercy triumphs over justice (or none of us would stand).
        Mercy is only possible because of judgment.


A U.S. Supreme Court Justice once wrote, "Our institutions presuppose a
Supreme Being."  They do not presuppose ANY Supreme Being, but the God of
Judaism and Christianity.  Remove the religious foundation and free society
falls apart.  Better than the philosophers, Jesus Christ is the teacher of
many lessons indispensable for the working of the free society.

                                                                        #3439

*
CATEGORY: Government, Morality, Society, Influence, Salt
------------------------------------------------------------------------------
TEXT: Matt 5:13, Rom 13:1-7, Rom 13:10-14, Eph 5:8-16, 1 Pet 2:17
Number: 2914           Hard copy:
SOURCE: Dynamic Preaching Disk, Summer 1992 "A"
TITLE: The Cry Of Freedom
AUTHOR: Rev. Ric S. Ritz
PAGE: Jul 7 92 bonDATE: 6/1/92          Typist:           ENTERED: 12/30/94
DATE_USED:
ILLUSTRATION__________________________________________________________________

CATEGORY: Government, Society, Culture War, Values, Democracy, Conflict,
  Love Enemy, Peace On Earth, Atheism, Secularism, Politics
------------------------------------------------------------------------------
TEXT: Hab 1:3, Ps 55:21*, Ps 120:7, Ps 139:21, Ps 140:2, Prov 20:18, Eccl 3:8,
  Eccl 9:18, Isa 2:4, Matt 5:14f, Matt 5:43f, Matt 12:25, Luke 6:27f,
  Rom 7:23, 2 Cor 6:7, 2 Cor 10:3-5*, 1 Pet 2:11, 1 Jn 5:19, Rev 12:7,17,
  Rev 13:7, Rev 17:14
Number: 3453           Hard copy:
SOURCE: Online Christianity Today  (America Online)
TITLE: Culture War Casualities   [Part 1]
AUTHOR: John D. Woodbridge
PAGE:             DATE: 3/6/95          Typist:           ENTERED: 1/13/96
DATE_USED:
ILLUSTRATION__________________________________________________________________
: [see #3454]

How warfare rhetoric is hurting the work of the church.

Talk of war is everywhere. It exploded into popular discourse when
sociologist James Davison Hunter of the University of Virginia published
"Culture Wars," his book-length analysis of our nation's moral impasse. In
his follow-up book, "Before the Shooting Begins: Searching for Democracy in
America's Culture War," Hunter argues that the conflict over values is so
severe that our very democracy may be in jeopardy.

In his provocative book "Beyond Culture Wars: Is America a Mission Field or
Battlefield?" Reformed theologian Michael Horton uses the same language of
battle and claims the war has been fought and lost. Horton cites Jewish
scholar Irving Kristol's doleful lament: "In his [1992 Republican] convention
speech, Pat Buchanan referred to the 'culture wars..' I regret to inform him
that those wars are over, and the Left has won. ...The Left today completely
dominates the educational establishment, the entertainment industry, the
universities, the media.... There is no point in trying to inject 'family
values' into these institutions. They will debase and corrupt the very ideal
while pretending to celebrate it."

Evangelical leader James Dobson of Focus on the Family also uses the powerful
metaphor of war, writing urgently about "the ongoing civil war of values."
His newsletters rehearsing various battles of this "civil war" mobilize
thousands. Other ministries and, indeed, Christianity Today authors comment
on both victories and losses in this Herculean struggle.

Undoubtedly, the metaphor of "culture war" reflects the reality of conflict.
Today Christians swim against a tide of sub-Christian behavior: drugs,
distorted sex, greed, violence, abortion, abuse, broken families, children
without fathers. Key institutions--the media, universities and schools, and
government agencies--sometimes seem less concerned to change such behavior
than to defend it from "Puritanism." Christians who want to reverse
destructive behavior may find themselves at odds with a culture that enables,
encourages, or even celebrates it under the rubrics of personal expression
and individual rights.

Activist Christians may also encounter anti-Christian attitudes--a spirit of
condescension if not outright hostility. ABC News religion commentator Peggy
Wehmeyer, herself an evangelical, observed in an interview in TV Guide: "The
elite in this country--the courts, education, media, the arts--tend to view
people who take their faith very seriously ...with a smug, arrogant
attitude." On National Public Radio, Harvard law professor Alan Dershowitz
noted that no evangelical Christian could be appointed as a faculty member at
Harvard Law School. He lamented the fact that pluralism is often a code word
for "ideologically correct."

And yet, I believe Christians should be wary of adopting uncritically the
friend-or-foe, either-or rhetoric of war. Such a metaphor is problematic for
several reasons.


THE DANGERS OF WAR TALK

First, culture-war rhetoric can be self-fulfilling prophecy, exacerbating the
very conflicts it seeks merely to describe. Repeated recourse to the language
of war makes it harder to love our enemies--and it is already hard to do
so--because it inflames angry feelings.

Second, culture-war rhetoric leads us to distort others' positions, to see
enmity in place of mere disagreement. It leaves no room for nuanced
positions, or for middle ground.

Third, culture-war rhetoric distorts our own position, too--making our
message seem mainly to be angry criticism when it ought to be mainly the
reconciling gospel of Jesus Christ.

Fourth, culture-war rhetoric plays into the hands of extremists on the Left,
who would like to convince Americans that "the Religious Right" seeks to
impose a theocratic state on them.

Fifth, culture-war rhetoric tends to create division among Christians, even
evangelical Christians--for in war, there is no room for question or
hesitation, and those who are slow to march in lockstep seem to be cowards or
traitors.

These concerns apply to all orthodox believers. Culture-war rhetoric may hurt
our purposes--and hurt us.

I regret the haunting title of Hunter's recent book: "Before the Shooting
Begins." Such rhetoric may sell books. But such rhetoric does little to
foster an ambiance in which those Americans who are alienated from each other
can seek reconciliation. Indeed, it reinforces the mindset of people like
those extremists who laud the killing of abortion doctors and staff.

The vast majority of other Americans are not hostile toward evangelical
Christians and are not ready to shoot anybody. We would be more accurate to
portray the bulk of the American public not as belonging to two giant
phalanxes of the Right and Left engaged in mortal combat, but as religious
centrists, remaining to varying degrees committed to Judeo-Christian values
and to First Amendment guarantees regarding freedom of religion. There are
theaters of cultural warfare, but millions of Americans are not
self-consciously enlisted soldiers in them.

The recently released study of American sexuality, for example, "The Social
Organization of Sexuality," paints a more conservative portrait of Americans'
sexuality than we would suppose, given the lurid presentation often proffered
by the television, film, and print media. Similarly, a recent Roper poll
sponsored by Focus on the Family uncovered a spectrum of beliefs regarding
abortion, not the monolithic divisions associated with a culture-war model. A
majority of Americans lean toward the pro-life position, with 52 percent of
men and 60 percent of women fitting this description. In their book "The
People's Religion: American Faith in the 90's," George Gallup, Jr., and Jim
Castelli note the surprising finding that the formal beliefs of Americans have
changed relatively little since the 1940s: "In fact, the nation in some
respects has remained remarkably orthodox--even fundamentalist--in its
belief."

The imagery of a spectrum must be counterbalanced with Augustine's famous
descriptions of the City of God and the City of Man.  Evangelical Christians
do believe that only some follow Christ and the Spirit; these disciples are
distinguished from others who follow the Evil One and the flesh (see also
Jesus' parables in Matthew 13). Moreover, hard-fought spiritual warfare is
taking place on this planet and right in this country. Nor should we run away
from the biblical passages that compare the Christian life to soldiering and
fighting the good fight and contending for the faith.

But Augustine reminds us that, at the societal level, it is preferable if the
citizens of the City of God and the City of Man live at peace on earth. The
imagery of a spectrum encourages our seeking after civic peace, disdaining
rhetoric that promotes unnecessary explosive confrontations.

Perhaps the spectrum might be envisioned in this way. On the Far Right are
those Americans who want to impose Christian values by law on their fellow
citizens and who appear willing to sacrifice constitutional guarantees
regarding freedom of religion. The culture-war motif serves them well as a
rationale for enlisting and inspiring partisans.

On the Far Left is a relatively small but powerful group of atheistic elites
in education, government, law, and the media who want to drive anything but
atheism from the public square. Their tactic is to woo the huge, confused
middle by characterizing conservative Christian political activists as
extremists who want to take away the civil rights of other Americans.

The culture-war motif also serves their cause beautifully.  With their
oversized media megaphones, they can try to persuade Americans in the middle
that perfidious Christian extremists (read fundamentalists or the "Religious
Right") are the nation's foes. And whenever a Christian leader speaks about a
desire to recreate a "Christian America," or a fringe extremist from the Far
Right commits murder, he or she gives ammunition to those who would want to
frighten the religious middle.

It would be wrong to confuse those in the muddled middle with the left-wing
extremists. What many Americans in the middle are concerned about is the
imposition of moral teachings by law. They cannot justify this approach with
their perception of the Constitution's guarantees regarding separation of
church and state. For example, Hunter has found that some Americans oppose
abortion but feel their personal beliefs should not be forced upon others.
One woman told Hunter's researchers, "I would say my views are true for me,
but I can't put that on someone else. I just can't force my truths on other
people." Those of us who oppose abortion and believe the law should
explicitly protect unborn children may sometimes misinterpret our neighbors'
concern as hostility toward us or our view of the morality of abortion. In
fact, they may agree with us about the horror of abortion but come to a
different conclusion when they wrestle with the issue of how its eradicat
ion should take place. They often view religion and morality as "private,"
having no place in public life. It does not necessarily help, in persuading
such people, to cast them in the role of "enemy."

In an address to the National Association of Evangelicals, NAE president Don
Argue declared: "The so-called Religious Right has lost its right to be heard
by a large segment of the general public." He continued: "Our positions
regarding abortion and homosexuality are very clear, but we need balanced,
articulate, biblical leadership" in order to avoid alienating "the very
people we are trying to lead." He lamented the fact that some evangelicals
"have violated Jesus' command to love their enemies and do good to those who
persecute them."

I would argue that the very use of "culture wars" rhetoric tends to reinforce
that attitude. It pushes people into opposite camps instead of encouraging
them to seek areas of common ground. It blinds us to our own shortcomings by
keeping our focus on the wounds inflicted by our "enemies" rather than on
addressing our own failings. Culture-war rhetoric can even stir
misunderstandings within the evangelical community itself by creating a
climate in which anyone who speaks up for civility can be suspected of
inadequate courage in fighting for "Christian values."

                                                                        #3453

*
CATEGORY: Society, Change, Transform, Politics, Reform Movements, Hero, Riot,
  Violence, Telemachus, Pornography, Entertainment
------------------------------------------------------------------------------
TEXT: Gen 6:11F, 1 Kg 14:24, 1 Kg 15:12F, 1 Kg 22:43F, 2 Kg 18:3F, 2 Kg 23:3F,
  Ps 7:9, Ps 55:9, Jer 22:3, Ezek 8:17, Ezek 12:19, Ezek 45:9, Hab 1:3,
  Mal 2:16, 1 Cor 5:1, 1 Cor 10:7, Eph 5:5, 1 Pet 2:12 1 Pet 4:3*
Number: 3078           Hard copy:
SOURCE: Discipleship Journal, #86
TITLE: "Changing Society From The Inside Out"
AUTHOR: J. Stephen Lang
PAGE: 52          DATE: 3/1/95          Typist:           ENTERED: 3/3/95
DATE_USED:
ILLUSTRATION__________________________________________________________________
: The Roman Empire was socially corrupt, and it took a long time for
Christians to have a positive influence.

Romans liked spicy "slice of life" theater, with ample nudity, live sexual
acts, and the actual torturing of criminals on stage.  Chariot racing was an
obsession, and (as with modern-day soccer matches) fans of rival factions
often rioted.  In one riot in A.D. 532, 30,000 people were killed.  Note the
date:  532 was more than 200 years after the Roman empire had become (in
theory, at least) Christian.

Worse than drama and racing were gladiatorial games.  Their blood and
brutality make 20th century hockey and boxing matches seem like parlor games.
Gladiators, most of whom were criminals or prisoners of war, fought to the
death.  The loser in each contest was usually stabbed through the throat, with
the crowds roaring.  The bloody sand was raked over, and a new contest would
begin.  Such bloodbaths were not just for the dregs of society but for
everyone, including the emperors.  Blood flowed, bodies fell in droves, and
the Roman elite cheered.

From the time of Nero on, Christians were part of the spectacle.  The famous
cry "Christians to the lions!" is truth, not legend.  When Christianity became
legal in the year 312 under Emperor Constantine, Christian persecution ceased,
but the games did not.  Did the supposedly Christian emperors find the games
disgusting and immoral?  If they did, they never let on.  Politically
speaking, it wouldn't have been prudent.  The gory games were a cherished
Roman tradition.

Both before and after Constantine's conversion, Christians lamented the evil
of Roman public amusements.  One Christian author called the games "cannibal
banquets for the soul."  Other Christian leaders claimed that the public
shedding of blood for sport encouraged crime and a general disdain for human
life.  Even though many gladiators were convicted criminals under a death
sentence, sensitive souls grieved that citizens enjoyed watching the butchery.
Besides, some professional gladiators made a career out of public slaughter.
Many churches refused baptism to a gladiator unless he changed professions,
and some congregations refused holy communion to Christians who attended the
games.

One Christian tried a more drastic approach.  In the fifth century a man named
Telemachus leapt into the arena to stop a gladiatorial contest.  The mob
(composed of citizens who were nominally Christian) stoned him to death.  Soon
after, the emperor ordered the contests stopped - permanently.  They did not
end solely became of Telemachus's martyrdom, but because enough Christians,
and people influenced by Christians, saw the games as the vulgar, inhumane
entertainment that they were.

What can we learn from this?  One way to fight an evil is to make fellow
believers aware of it.  In the days of the empire, pastors reminded their
flocks that Christ's people have no business attending such spectacles.

                                                                        #3078
[see also #480]

*

