The Myth of a Christian Nation

by Gregory A. Boyd

How might Gregory’s analysis of the “power over” kingdom affect how a Christian would respond to a political leader claiming they were going to rid the world of evil.”

  Jesus was the only person who ever truly and fully had “power over,” yet he chose not to exercise it. (28) Do you feel that this is a model for us to follow or a choice unique to Jesus’ mission? Explain your answer.

  CHAPTER 2: THE KINGDOM OF THE CROSS

  Read Matthew 18:2–4. Jesus tells us that “unless you change and become like little children, you will never enter the kingdom of heaven.” (36–37) Consider a child you’ve observed recently. How does becoming as that little child, as Jesus says we must, help subvert the “power over” mentality in our lives?

  “This is how power is wielded in the kingdom of God. If you have all power in heaven and earth, use it to wash the feet of someone you know will betray you! In serving like this, Jesus declares to all who are willing to hear that he ‘would not rule by a sword, but by a towel.’” (37) Do you think this the kind of power most American Christians trust to transform society? Why or why not?

  Do you believe that the sacrificial service that characterizes the kingdom of God applies to Christians in world politics as well? How about outside the realm of politics? Why or why not? Can Christians serve al Qaeda or North Korea “by a towel”? If so, how?

  Gregory writes, “If this teaching sounds impractical and irrational—to the point where we might want to come up with clever rationalizations to get around it—this is simply evidence of how much we have bought into the thinking of the kingdom of the world.” (42) Do you resist this teaching? If so, do your answers reveal ways that you have bought into kingdom-of-the-world thinking?

  Gregory quotes Hauerwas and Willimon, authors of Resident Aliens, who write, “The basis for the ethics of the Sermon on the Mount is not what works but rather the way God is.” (43) Do you tend to make choices based primarily on what will bring about a desired result—even (or perhaps especially) if they are desired results for ministry? Or do you choose in accordance with the character of Christ, regardless of the outcome?

  Answer Gregory’s questions: “How might our churches be different if we took Paul’s teaching seriously? What would happen if the ultimate criteria we used to assess how ‘successful’ or ‘unsuccessful’ our churches were was the question, are we loving as Jesus loved?” (45) How would taking Paul’s teaching seriously and using this criteria affect your congregation?

  Who are your “enemies”? In what ways can you—will you—love them? (48)

  CHAPTER 3: KEEPING THE KINGDOM HOLY

  Respond to Gregory’s statement that “you can no more have a Christian worldly government that you can have a Christian petunia or aardvark.” (54) Do you agree or disagree? Why?

  Gregory points out that “a version of the kingdom of the world that effectively carries out law, order, and justice is indeed closer to God’s will for the kingdom of the world,” but that “no version of the kingdom of the world is closer to the kingdom of God than others because it does its job relatively well.” (54–55) What is the difference between being close to God’s will for kingdoms of the world and being close to the kingdom of God itself?

  In what ways do you maintain a healthy suspicion toward your version of the kingdom of the world? In what ways do you find this difficult?

  Why is aligning any version of the kingdom of the world with the kingdom of God “idolatry”? (55)

  What similarities are there between Israel’s desire for a human king and American Christians’ desire today for political power? (58)

  Gregory points out that during Jesus’ time, certain questions were used to test orthodoxy: “Should Jews obey Roman laws, and, if so, which ones? Should they pay taxes to Caesar, thereby supporting his tyrannical regime?” (58) What politicized questions do American Christians use to measure one another’s orthodoxy today?

  “Jesus would simply not allow the world to set the terms of his engagement with the world. This explains how (and perhaps why) he could call Matthew, a tax collector, as well as Simon, a zealot, to be his disciples (Matt. 10:3–4).” (62–63) What does Scripture’s silence say to you about the priority of Matthew’s and Simon’s political differences—one with conservative views, another with liberal views—when compared to the kingdom of God?

  CHAPTER 4: FROM RESIDENT ALIENS TO CONQUERING WARLORDS

  If “we are only as useful to the kingdom as we are yielded” (69), in what ways do you find yourself yielding to the kingdom of God? In what ways do you find yourself still held back? Take a few minutes to pray, asking God to help you yield fully to him, to let “his kingdom come and his will be done on earth as it is in heaven.”

  Gregory writes, “A significant portion of evangelical Christianity has come under the influence of an escapist apocalyptic theology. Believing Jesus will soon ‘rapture’ Christians out of the world before destroying it, they have little concern with the church being a witness on issues of social justice, global peace, the environment, and so on.” (72) What words of exhortation would you give someone (perhaps yourself) who embraces this theology to help that person yield to God’s “power under” service for his kingdom?

  The temptations Jesus faced by the Devil (Luke 4:6–8) on the surface appeared good. What temptations do you face that appear good, but that circumvent kingdom-of-God ways? What temptations do you think the evangelical Church today as a whole faces that may appear good, but that compromise its call to manifest the unique kingdom of God?

  “The Christian version of the kingdom of the world was actually the worst version the world has ever seen.” (81) Do you believe that this statement applies to America today? Why or why not?

  If the presence of Christ and evidence of his love in a person’s life is the best test of orthodoxy, why do we create other litmus tests? (83)

  CHAPTER 5: TAKING AMERICA BACK FOR GOD

  Gregory opens this chapter with the story of visiting what he calls one church’s “idolatrous celebration,” in which the sword and cross were fused together in a multimedia presentation. (87–88) Have you ever witnessed a similar blending of the cross and sword in a church service or during a conversation with another Christian? What were your feelings at that time and how did they reveal whether or not you were buying into this myth of a Christian nation?

  Do you agree that the myth of America being a Christian nation has harmed global missions? Why or why not? Research what reasons other nations give for hating us—then take time to pray for those nations. (94)

  Imagine for a moment that Christians were able to “take America for God” and exercise “power over” to accomplish political goals (assuming we all could agree). What would that look like? What would it accomplish? In what way can Judeo-Christian values be legislated? Most importantly, is that what God says is the best way to reach his people with his kingdom?

  Read Luke 4:5–8. Gregory writes, “This kingdom-of-the-world assumption—to conquer the world for the glory of God—is in essence the very thing the Devil tempted Jesus with.” (96) Does this statement change your perspective about trusting kingdom-of-the-world approaches? If so, what has shifted?

  “If your response is that this ‘power under’ approach is impractical, if not morally irresponsible, perhaps this too reveals that you have been conformed to the pattern of the world (Rom. 12:2) and have allowed yourself to trust ‘power over’ rather than ‘power under.’” (104–105) Do you find evidence of this in yourself? If so, what does your particular response reveal about where your trust lies?

  “When Jesus was crucified, it looked as if he were losing.” (105) What encouragement does this give you about trusting the “power under” of God’s kingdom?

  CHAPTER 6: THE MYTH OF A CHRISTIAN NATION

  In Philippians 3:20, the apostle Paul reminds us that “our citizenship is in heaven.” In what ways do you put your worldly citizenship before your heavenly citizenship? (111) In what ways do you feel challenged to put y
our heavenly citizenship before your worldly citizenship?

  What is the difference between civil religion and true faith? Do you agree that civil religion is “simply an aspect of the kingdom of the world”? (112) Why or why not?

  Gregory writes, “Maybe Kierkegaard was right when he stated that the worst form of apostasy the Christian faith can undergo is to have it become simply an aspect of a culture.” (115) Do you agree that cultural Christianity is more damaging to the Christian faith than blatant heresy? Why or why not?

  Answer the questions Gregory raises: “What if we individually and collectively committed ourselves to the one thing that is needful—to replicating the loving sacrifice of Calvary to all people, at all times, in all places, regardless of their circumstances or merit? What if we just did the kingdom?” What would that look like in your life and congregation?

  “Among other things, Jesus set an example for us to follow by being a person who consistently prayed.” (117) One of the things we are commanded by God to do regarding our leaders and enemies is pray for them (Luke 6:28, 1 Timothy 2:1–2). Take a few minutes to pray for your leaders at your local and national levels of government, as well as for your enemies—both personal and political.

  “There are, thankfully, many beautiful examples of congregations and organizations living out their radical kingdom lifestyle in America.” (124) Can you think of examples in your community?

  CHAPTER 7: WHEN CHIEF SINNERS BECOME MORAL GUARDIANS

  “Whatever transforming impact God’s love has on people, it has incredible power because it is given before—and apart from—the transformation itself.” (132) How have you been loved by god before and apart from some kind of transformation?

  “When we assume the role of moral guardians of the culture, we invariably position ourselves as judges over others. Not only is there no precedent for this in the life of Jesus, but Scripture explicitly and repeatedly forbids us to judge others.” (132) Judging others is certainly easier than serving them—but in what ways can we be tempted to judge others while we serve them?

  What keeps you from saying with the apostle Paul, “We are the worst of sinners”? (See 1 Timothy 1:15.) (135)

  Christians who act as our culture’s “moral guardians” naturally earn the charge of hypocrisy. (136–138) Why do some Christians grade others’ sins? Are there particular sins that you “draw the line” at, making them “major” sins?

  Gregory writes, “Voting and picketing costs us little. The kingdom approach costs us much.” (143–144) What might cost you much but would also bring much glory to God and his kingdom?

  CHAPTER 8 “ONE NATION UNDER GOD?”

  In what sense is the desire for America to be a theocracy healthy? In what sense do we miss God’s kingdom by seeking an earthly political leader much like Israel did?

  In what ways do you tend to make God in your own image? How does this pull you away from kingdom-of-God living? What do you value that may not be important to God?

  Gregory notes that one of the negative consequences of buying into the notion of “one nation under God” is that we begin to mistakenly see government as the “handmaiden of God” and expect it to do the work of the church. (153) Do you find yourself relying on government to do what the church should be doing? If so, in what ways? How can your local congregation begin to take responsibility in these areas?

  In what ways does the church separate people’s spiritual needs and physical needs as it ministers? (154) What kind of problems can arise when we do? How do you see that the church could better minister to people holistically as it “does the kingdom”?

  “Unfortunately, Christians who take the ‘one nation under God’ mindset too seriously are lulled into thinking that Americans generally share kingdom presuppositions. Being duped by the quasi-Christian civil religion, they treat average American citizens almost as if they were Christians who simply weren’t living up to their calling.” (158–159) How does this damage the church’s witness rather than strengthen it?

  CHAPTER 9: CHRISTIANS AND VIOLENCE

  “What about Self-Defense?” As you think through the question of whether or not you would defend those you love with force, do you find yourself qualifying who your enemies are and who they aren’t? If so, what motive lies at the core of your qualification?

  “What About Christians in the Military?” Do you agree with Gregory that all Christians who are considering military service should ask themselves the questions he proposes? Do these questions affect your own attitude towards military service and towards war?

  “Haven’t Some Wars Resulted in Good Things?” Gregory writes, “We must guard against labeling Christian everything that might be considered comparatively good.” (174) If a war that appears “comparatively good” is not “Christian,” does that change your view on respecting the holiness of the kingdom of God apart from kingdom-of-the-world conflicts? If so, how?

  “Don’t Your Ideas Lead to Passivity?” Do you think “power under” service to the world can be misunderstood as passive disengagement? How can we ensure that the church is recognized as passionate, patient, and faithful in our involvement in kingdom-of-the-world affairs?

  “Don’t We Best Serve the Oppressed by Overthrowing Their Oppressors?” “Of course, many have argued that this approach is naïve when one is dealing with evil people empowered to make and enforce evil laws. Such people cannot hope to be converted, it is argued: they must be overpowered.” (185) What does this perspective reveal about one’s faith in God’s kingdom power? Take a few minutes to pray for those who are oppressed in your community and around the world as well as for their oppressors. Then consider what you might do to serve them both with the transformational “power under” of the kingdom of God.

  ACKNOWLEDGMENTS

  THIS BOOK WOULD NEVER HAVE BEEN WRITTEN WITHOUT THE LOVE, support, and input of many people. First, I have to thank the radical kingdom people of Woodland Hills Church in Maplewood, Minnesota, whom I have had the honor of pastoring for the last thirteen years. This book arose out of a controversial six-week sermon series I preached in the spring of 2004 entitled “The Cross and the Sword.” I know better now than I did back then that this message was (and is) not an easy one for many American evangelicals to hear, for it calls into question assumptions about “God and country” that have been part of American culture from the time Christian Europeans first conquered this land.

  Yet the majority of this highly unusual American megachurch hung in there and wrestled with the issues. Indeed, the love and support I received from my congregation during and after this difficult series was overwhelming. It is a joy to serve people who are willing to allow their allegiance to Christ to call into question every aspect of their culture—even, and especially, aspects that may be near and dear to their hearts. This is what the kingdom of God is all about! Thank you for hanging in there!

  While I cannot begin to name all those who contributed to this book, several have to be mentioned. Gail (“spunky”) Wolf offered invaluable help at the initial stages, transcribing and editing the initial sermons. My dear ultraliberal friend Joanne Arnold, my dear ultraconservative friend James Inkeep, my dear confused-in-the-middle friend Paul Eddy, and my dear supremely balanced friend Jay Barnes each read the manuscript at various stages and offered insightful, critical feedback. Not only this, but the support and feedback given by the entire editorial staff of Zondervan was simply amazing. I thank you all!

  I also have to express my love and appreciation to the covenant community I have “done life” with the last ten years—Julie and Alex Ross, Terri and Dave Churchhill, and Marcia and Greg Erickson (along with all our lovely children and pets). All my ideas have to some extent been shaped by the friendly—yet “animated”—debate that regularly takes place in this rare and precious community of friends. Of course, I also need to say, from the very depths of my heart, that neither this nor any other book I’ve written would have been possible without the sacrificial love and suppor
t of my lifelong friend and wife, Shelley (“Beso”) Boyd. How I love you!

  Finally, though she played no role in the formation of this book—indeed, for all I know, she may have serious disagreements with it—I have to express my deepest, heartfelt appreciation for my stepmother, Jeanne Boyd, to whom this book is dedicated. For a variety of tragic reasons, my father was a cynical, depressed, alcohol-abusing atheist until he married Jeanne. I’m convinced that her understanding, patience, and amazing love not only made the last decades of his life his happiest, but softened his heart and paved the way for him to accept Christ in the last years of his life. How does a son begin to thank a person for doing that? The dedication of this book to you is an inadequate but sincere token. Words come to an end here.

  NOTES

  INTRODUCTION: HOW THIS BOOK CAME TO BE—AND WHY IT MAY IRRITATE SOME READERS