Thanks for this Dr Jones, I’m actually taking your online apologetics class at Southern right now!
One thing I’m curious about (and perhaps you’ve addressed this already) but what would a Christian critique of classic liberalism look like? I’ve read critiques of Christian nationalism, integralism but not liberalism before. I think I’m aware of some of the positives, but what bundle of neutrals and negatives am I missing? How does classic liberalism erode a Christian conception of government and the church’s place in it?
Good question! I would contend that classical liberalism—which, admittedly, is my preference and which provides us by far with the freest possible opportunity to share the gospel without the dilution inherent in integralist models—will generally tend toward relativism and, in some cases, pluralism. By equally valuing the practices of all rival traditions, there is a tendency toward failing to recognize that not all rival traditions have equal value.
Thanks for these articles and posts. This subject particularly has been a struggle for me. I have felt caught in the middle of this great political divide we seem to be in as a world. I have distilled your thoughts to walking the path which God places before me. My identity is not as a Republican or a Democrat but as a member of the Lord's Church. Thank you again. I hope I can gain a better understanding of your teaching as we go along.
Thanks for this article, I enjoyed it. You sometimes ask for ideas of what we would like to see you post. Based on what I think I understand you to be saying here. I would like to see an expansion of these ideas:
"The answer that I’m suggesting is to situate oneself as a citizen of an entirely different political structure—the church—and to array one’s way of life to preserve every virtue that is grounded in the church’s constitutive text. This way of life should critique every iniquity and inequity, particularly those that stand in the way of living 'a quiet and peaceable life in all godliness and dignity' . . .
"Of course, we are also participants in particular nations and empires, and we are responsible to support structures of virtue that are most conducive to the Christian pursuit of “a quiet and peaceable life in all godliness and dignity.”
Your thoughts in the post relate to the church. Yet, as you point out, we participate in political systems as individuals. I'd be interested in more of your ideas about how we, as citizens of another kingdom, can do the most good as we take part in the political realities of our time.
A good response, and it’s one that I’ve been thinking a good bit about. Here’s a sneak preview of what’s coming in this regard: Instead of thinking in terms of positive, negative, and neutral worlds (Aaron Renn), I want us to think in terms of particular configurations of positives, neutrals, and negatives in each political context. What I am developing is a model to consider how each political context produces its own unique configuration of positives, neutrals, and negatives, and then to consider how the church’s posture should shift to engage each of these configurations. From this, my hope is that it will possible to develop some better models for individual engagement as well.
Thanks for this Dr Jones, I’m actually taking your online apologetics class at Southern right now!
One thing I’m curious about (and perhaps you’ve addressed this already) but what would a Christian critique of classic liberalism look like? I’ve read critiques of Christian nationalism, integralism but not liberalism before. I think I’m aware of some of the positives, but what bundle of neutrals and negatives am I missing? How does classic liberalism erode a Christian conception of government and the church’s place in it?
Good question! I would contend that classical liberalism—which, admittedly, is my preference and which provides us by far with the freest possible opportunity to share the gospel without the dilution inherent in integralist models—will generally tend toward relativism and, in some cases, pluralism. By equally valuing the practices of all rival traditions, there is a tendency toward failing to recognize that not all rival traditions have equal value.
Thanks for these articles and posts. This subject particularly has been a struggle for me. I have felt caught in the middle of this great political divide we seem to be in as a world. I have distilled your thoughts to walking the path which God places before me. My identity is not as a Republican or a Democrat but as a member of the Lord's Church. Thank you again. I hope I can gain a better understanding of your teaching as we go along.
Dr. Jones,
Thanks for this article, I enjoyed it. You sometimes ask for ideas of what we would like to see you post. Based on what I think I understand you to be saying here. I would like to see an expansion of these ideas:
"The answer that I’m suggesting is to situate oneself as a citizen of an entirely different political structure—the church—and to array one’s way of life to preserve every virtue that is grounded in the church’s constitutive text. This way of life should critique every iniquity and inequity, particularly those that stand in the way of living 'a quiet and peaceable life in all godliness and dignity' . . .
"Of course, we are also participants in particular nations and empires, and we are responsible to support structures of virtue that are most conducive to the Christian pursuit of “a quiet and peaceable life in all godliness and dignity.”
Your thoughts in the post relate to the church. Yet, as you point out, we participate in political systems as individuals. I'd be interested in more of your ideas about how we, as citizens of another kingdom, can do the most good as we take part in the political realities of our time.
Thanks again!
A good response, and it’s one that I’ve been thinking a good bit about. Here’s a sneak preview of what’s coming in this regard: Instead of thinking in terms of positive, negative, and neutral worlds (Aaron Renn), I want us to think in terms of particular configurations of positives, neutrals, and negatives in each political context. What I am developing is a model to consider how each political context produces its own unique configuration of positives, neutrals, and negatives, and then to consider how the church’s posture should shift to engage each of these configurations. From this, my hope is that it will possible to develop some better models for individual engagement as well.