Written by Aaron M. Renn |
Tuesday, June 7, 2022
There’s nothing wrong with being a conservative or a Republican. But churches shouldn’t be in the politics business. Some things you can’t avoid. Churches had to choose whether or not to shut down during Covid, whether or not to require masks, etc. Abortion is a political matter, but there is a legitimate theological angle to it as well. But political questions are ones generally outside the expertise and authority of a pastor.

A recent article by Tim Alberta in the Atlantic about “How Politics Poisoned the Evangelical Church” has been making the rounds.
There are a lot of criticisms that could be leveled at this. For example, it ignores the even greater levels of political involvement in the black church and the Christian left movement.
We might also disagree with Alberta’s decisions about what to classify as political or whether he has given a fair portrait of the politicization. Clearly, a sharp turn into obsession over race has also hit a large number of churches, but that doesn’t factor much into his piece.
We could also argue that he relies on less than a handful of anecdotal and unrepresentative examples to make his case (although that’s common in journalism). He might just have easily written a long piece about three of the craziest examples posted by Woke Preacher Clips on twitter, for example.
We could also question whether Alberta would equally apply his claim that a focus on earthly concerns “runs directly counter to the commands of scripture” to matters such as racial justice, feeding the hungry, etc.
We could also note that his quoting of Russell Moore, who has publicly trashed Trump voting evangelicals in venues such in the New York Times using language that calls into question their salvation, as an authority without any counter-balancing authority discredits Alberta as a partisan in the dispute.
We could also question his description of postmillennial theology (which was commonly held among liberal Protestants in the past, and does not require “amassing political power”).
There’s probably a lot more that could be critiqued.
But let’s be honest: there’s a lot that’s true in there. Churches are being ripped apart by politics, as part of the turmoil and realignment I highlighted as resulting from the negative world.
It’s also true that what I labeled the “culture war” strand of evangelicalism has overly merged faith with politics in inappropriate ways, and also too often has become captive to conspiracy theories like Q-Anon. And it’s not just that the leaders are manipulating the flock, though there’s doubtlessly some of that. A lot of the people in the pews want this stuff. As they say, you can’t cheat an honest man.
A lot of conservatives want to overlook this because they view themselves as distinct from some of these wackier churches such as those profiled in the article.
But there are a ton of wacky churches out there. There prosperity gospel movement is not small, for example. Nor is support for Q-Anon a niche movement. Lots of Christians listen to Alex Jones and read a lot of these strange web site.
Read More
Related Posts:

Creating habits of hiding, self-deception, and self-justification is a dangerous game, and I’m the first loser. I must own my wrongs fully. But that doesn’t mean I have to live under the guilt and shame of regret forever—I have a Saviour who offers full forgiveness freely, though it came at great cost to himself. 

What would it be like to be able to look back at your whole life and say with confidence, “no regrets”? It sounds amazing, but I can’t say I know how it feels. When I look back, there are plenty of moments that are permanently stuck as perfect, vivid memories—not because I’m proud of them, but because of how much they make me cringe. Out of all the thousands of things I’ve forgotten, I’d love to be able to forget the mean and stupid things I’ve said and the foolish choices I’ve made and the embarrassing immaturity I’ve displayed, but those memories are firmly fixed in place. “No regrets”? I have to be honest, that’s not me. I have regrets.
That’s bad, of course, because it shows how often I’ve gone wrong. Sometimes the problems came from simple ignorance, but other times they were wilful—I knew better, and went ahead anyway. My biggest regrets remind me of these wilful failures, of my selfishness, and sin. They replay my bad attitudes, and pride. Can we change the channel, please?
Read More
Related Posts:

Moses appeals to God’s promise to the patriarchs. Notice that Moses does not make light of Israel’s sin. Indeed, in the remainder of the chapter, we will see Moses’ own wrath burning against the people. However, here he is set on turning away God’s wrath, and he does so by appealing to God’s own character in promising to bless the offspring of Abraham, Isaac, and Jacob (who he very rightly calls by his new name here, Israel).

Looking back upon the large set of instructions that Yahweh gave to Moses for the construction of the tabernacle, we should again remind ourselves of the truth of Beale calling the tent of meeting “Eden remixed.” We have seen this with the garden imagery of the tabernacle, as well as the gold and precious stones that alluded back to Eden. Furthermore, just as the goal of creation as for humanity to dwell with God, the goal of the tabernacle was to restore something of that lost communion to God’s chosen nation and treasured people. Just as God created all things over the span of seven days through the word of His mouth, so too were the tabernacle’s instructions give through a sevenfold declaration of the phrase, “The LORD said to Moses…” Indeed, just as God rested on the seventh day and sanctified the Sabbath, the seventh instruction was for Israel to also keep the Sabbath as holy. Following the days of creation, Genesis 2 records Yahweh giving Adam two glorious gifts, the garden of Eden and his wife, Eve. Likewise, following the instructions for the tabernacle, Yahweh gave Moses two tablets of His covenant union with Israel.
Unfortunately, the similarities between these chapters and the opening chapters of Genesis do not end there. Just as the wonders of creation and Eden are followed immediately with Adam and Eve’s fall into sin, so too the instructions for the remixed Eden are followed by a similar fall into sin by all of Israel.
In our present passage, Moses brings our focus back to the base of the mountain to what Israelites have been doing over the course of his meeting with God. The event that is presented sadly sets the pattern for the remainder of the entire Old Testament.
The Idol // Verses 1-6
Verse 1 sets the scene for the following verses by bringing our attention back to the Israelites as they wait for Moses to come down from Sinai. Indeed, as we read what follows, we should keep in mind that Moses was hidden in the cloud of God’s glory upon the mountain; however, the cloud itself was certainly visible. All of their idolatry was committed under the shadow of the glory that once greatly feared.
With Moses not before them, the Israelites gather themselves together and go to Aaron, saying, “Up, make us gods who shall go before us. As for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him.” Notice first that the Israelites gathered themselves together. While it could be simply that they gathered themselves around Aaron, one commentary argues that it is best to view at them gathering against Aaron, since the wording “always carries a menacing nuance.” As with all the world being gathered together at Babel and Israel later gathering themselves against Samuel to demand a king, this ought to remind us that unity is not inherently a virtue. People may be united and of one mind, while being together in rebellion against the Most High.
Second, we should consider the scorn that the Israelites evidently had for their both Moses and Aaron as their leaders. Their dismissal view of Moses is seen in how they distance themselves from him, saying this Moses and calling him the man. As Ryken notes, “Their language was dismissive and disrespectful. They would never say something like this to his face, of course, but now that he was gone, now that his ministry had failed to meet their expectations, they felt justified in setting him aside.” Likewise, they showed disrespect and scorn towards Aaron, who had functioned as Moses’ right hand throughout the exodus, by ordering him to make an idol for them. They had dismissed Moses while he was away, and now they were ready to bully Aaron into doing what they wanted him to do. Of course, while the people do not yet know that Yahweh has set Aaron apart as a high priest, they clearly saw him as authoritative. Thus, if they could get Aaron to make an idol for them, it would be imbued with a greater degree of credibility than if they had just made an idol for themselves.
Sadly, in verses 2-3, Aaron yields to their demands and commands them to give him the earrings from their wives and children. While there is potentially some connection between the earrings that the Israelites were wearing and idolatry, especially compared with Genesis 35:4 and Judges 8:24-27, the simplest connection seems to be with God’s command for the Israelites to give the materials required for the tabernacle. While Moses was commanded to give the command to all of Israel, Yahweh specifically said, “From every man whose heart moves him you shall receive the contribution for me” (25:2). God was specifically calling upon the men of Israel to give their treasures for the building of God’s tent, yet with this idol, Aaron calls upon the men to take the jewelry from their wives and children. This pattern continues generally today as well. True worship in the household ought to be led by husbands and fathers who give sacrificially of themselves just as Christ did for us. False worship, on the other hand, especially the kind seen in various cults, tends to absolve men of their responsibility and robs and abuses women and children.
Verse 4 then tells us that Aaron took their earrings and made them into a calf. Stuart notes that “collecting the earrings, melting them into gold, and shaping the gold around a wooden form to make an idol may have taken more than a day” (665). But whenever it was finished, the people were apparently pleased with the result, for they proclaimed to one another: “These are your gods, O Israel, who brought you up out of the land of Egypt!” This seems to be an outright rejection of Yahweh as their God, which may explain Aaron’s actions and words in verse 5: When Aaron saw this, he built an altar before it. And Aaron made a proclamation and said, “Tomorrow shall be a feast to the LORD.”
Ryken notes that scholars continuously debate whether the golden calf was a violation of the First or Second Commandment, but I agree with his answer: yes. It seems that the Israelites (at least a large portion of them) wanted to reject Yahweh entirely or at least to return to polytheism, which was clearly in violation of the First Commandment. Indeed, they specifically ask for gods, not for an image of Yahweh. Yet Aaron identifies the golden calf with Yahweh, building an altar and proclaiming a feast, both of which were commanded in the Book of the Covenant. Indeed, in verse 6, they offer both peace and burnt offerings. So, it seems as though Aaron was attempting to salvage and justify the situation by saying that they were really doing everything for Yahweh. Yet that is still a violation of the Second Commandment, for regardless of how Aaron tried to spin his actions as being worshipful, they were still against God’s will, which is sin.
Indeed, it is also worth noting that Aaron is absent from verse 6. Although he may have attempted to contain the people, they have broken out of whatever limits he aimed to impose. We have sadly seen this all too often, especially in regard to the sexual revolution, in churches. Pastors, churches, and whole denominations yield to the demands of the culture and go against their conscience, arguing that it will be the only concession that they make. Yet disobedience defies being “managed.” A measure of compromise with sin always breaks away leads to more sin.
And that is indeed what seems to have happened. In saying that the Israelites rose up to play, the notion is, as the NIV translates, revelry. There was probably a heavy emphasis on dancing and sexuality.
What the Israelites were doing was indecent. Their idolatry led to immorality. Their worship was vulgar and debauched. It degenerated into a wanton orgy of lewd dancing. They weren’t worshiping; they were partying. And it wasn’t for God’s glory at all; it was just for their own sinful pleasure. This is what happens when we do things our way rather than God’s way.
Read More
Related Posts: