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Only White People Can’t Be “White People”

“As a Biblically oriented philosopher and theologian, the writer believes Holy Scripture teaches that racial and national differences are God given and, therefore should be preserved and not be eradicated or even treated as unimportant.”

Francis Nigel Lee
Reformed Theologian

 

Race obviously matters. Ninety percent of the churches in the United States are at least 80 percent of one race. Is that an accident?
 

Residential segregation is not much different from patterns in the 1950s. Why is that? The NAACP, the Urban League, the Congressional Black Congress, the National Council of La Raza, the League of United Latin American Citizens (LULAC), and literally thousands of other groups and associations are based deliberately and specifically on race. Try telling their members race doesn’t matter. It is almost exclusively white people who say race doesn’t matter, and this is because they are the only people who are required at least to pretend that it doesn’t matter. This, in turn, is because they are not allowed to have explicit racial interests of their own, and must deliberately close their eyes to the racial chauvinism of others lest they acknowledge this anti-white double standard.

That the above is true is increasingly seen in silly social-order philosophies like Critical Race Theory, Intersectionality, and WOKEism that all require the White Christian to sit down, shut up, and turn the keys of the culture over to Marxist wannabees like the Duke Kwons, Illhan Omars, Michelle Higgins, Tim Kellers, and Mazie Hirronos.

 

R2K’s Delight in Defeat

“But thanks be to God, who always leads us in His triumph in Christ, and manifests through us the sweet aroma of the knowledge of Him in every place. For we are a fragrance of Christ to God among those who are being saved and among those who are perishing; to the one an aroma from death to death, to other an aroma from life to life.” (II Cor 2:14-16).

“Unless a man become the enemy of evil, he will not even become its slave but rather it’s champion. God Himself will not help us to ignore evil, but only to defy and defeat it.”

G.K. Chesterton

 

If you really want to make a Reformed amillennialist cry start speaking to them about the sure-to-come triumph of Christ in space and time. These chaps are absolutely sickened by the idea of Triumph or the thought of rebuilding Christendom. One from their camp has written,

“From the fall on, the world develops the sin of our first parents. This development continues throughout history. . . . More and more that kingdom of darkness comes to manifestation as time progresses.”3

You see … what a Reformed minister of the Gospel is telling us here is that Christendom can’t be rebuilt… as time marches on the Kingdom of darkness grows and grows.

Elsewhere we learn from Reformed men of this conviction,

The gospel age “will finally result in the complete destruction of the church as a mighty and influential organization for the spread of the Gospel. For, finally every tribe and people and tongue and nation will worship antichristian government.” (More Than Conquerors p. 178)

 

Well, if that is the case … if this pessimism is to be characteristic of the Christian Church then we are defeated even before we start.

The Reformed Amil who belong to the R2K camp have been especially egregious about longing for the defeat of Christ in space and time. Here is R. Scott Clark telling us that to be Christian we have to believe in defeat;

“Reconstructionism was not a Reformed movement. It was a fundamentalist movement that found root in some Reformed circles. I’m well aware of Rushdoony’s complicated history re race. The Reconstructionist movement is powered by a sub-Reformed triumphalist eschatology. Even Rushdoony recognized the tension and essentially dismissed the Reformed churches (symbolized by his dismissal of the OPC as the “Orthodox Pharisees Church”). His was a theology of glory. Reformed theology is a theology of the cross.”

Dr. R. Scott Clark

R2K Dilettante

Note here that the expectation of Christ going from victory unto victory is called by Clark, “sub-Reformed triumphalist eschatology.” This obviously means that Clark expects Christ to get His ass kicked as time unwinds. Oh, sure, Scottie will dress up the ass-kicking of Christ so that it is a spiritual and pietistic good and he will tell us that exiles can expect no less. He will tell us that anybody who expects Christ to triumph in space and time have an over-realized eschatology not realizing that is what we would expect someone to say who has an under-realized eschatology.

R2K theology (of which Clark is one advocate of) creates a false dichotomy when it plays the “theology of the cross” paradigm vis-a-vis the so-called “theology of glory.” The Christian exists in Christ in both His cross (death) and His resurrection (life).  Was it a theology of glory when the Gospel triumphed in Ephesus with the people bringing their books of magic to be tossed on the bonfire of the vanities (Acts 19)?  Was it a theology of glory when St. Paul confidently asserted,

“… All over the world this gospel is bearing fruit and growing, just as it has been doing among you since the day you heard it and truly understood the grace of God.” 

This pitting of cross against glory is typical Lutheran nonsense — all “cross” (suffering) now and “glory” only after we have been finally defeated by the enemy in this life. Clark and the R2K clown brigade don’t seem to realize that we embrace the theology of the Cross by pursuing the glory of Christ in the contest of this life. We are the King’s soldiers employed to tear down strongholds and take every thought captive to make it obedient to Christ and it is in the context of the soldier’s work that we become familiar with the hardship associated with the theology of the Cross. There is a theology of the Cross precisely because we contend for the victory that has been given us in Christ.

For the R2K fanboys, Christ is “never at the right hand of the Father, “sitting on His throne and currently reigning as “the King of kings and the Lord of lords” except in some kind of “spiritual” non-real sense. Only Christian charity keeps us from referring to these men as traitors to Christ’s Kingdom.

The theology of R2K is eschatologically Old Covenant. They have embraced an eschatology that is all “not-yet,” with no “now,” except in some kind of spiritualistic, pietistic, non-corporeal in space and time sense. It is one thing to endure hardship as a soldier of Christ (II Timothy 2:3-4) it is quite another for the soldier to conclude he is being faithful to his Captain precisely because he is getting his ass kicked all the time.

Indeed, it seems that the only time R2K really exerts itself for victory is when it is fighting for the position that the Christian will always be defeated. Only then do these limp-wristed soldiers get their backs up and begin to go all Rambo on their postmillennial fellow soldiers. “We will be victorious in being defeated. We won’t have anyone telling us we won’t have our teeth kicked in,” seems to be their motto.

Ah well … let the dead bury the dead. I only resist them because I don’t want their loser theology infecting the church any more than it already does.

Sermonic bits & pieces on Exile

Of course, this sense of exile has not been the burden of Christians in the West for some time. The West was built by the Christian faith of Christian men and women. The Christian faith dwelt in the hearts, hearths, and homes of the West. This was so true that they often refer to that past West as “Christendom.” This Christendom was never a utopia but it was a place where Christian beliefs and mores could be found in wide acceptance. Christ was seen as the Redeemer and Savior of His people. God’s law was seen as the standard, not only for personal ethics but also for the ethics that was enshrined into the laws and institutions of the West. Confessing Christ was seen as necessary and required for holding different political offices. Being Christians Mothers and Fathers, raising a Christian family, giving the children, who would eventually arrive, a Christian education was seen as the goal of every newlywed young Christian man and wife upon the completion of their Christian Wedding. The Christian Church with its Christian worldview echoing from the pulpit, and ensconced in a myriad of weekly publications was the predominant molder and shaper of the culture.

Exile was not a familiar theme.

That time has gone into eclipse and now we must reckon with the fact that we live, as the congregation did in the book of Hebrews, as Exiles.

Morning Teaser

AM Sermon Charlotte CRC

IV.) Well how shall we successfully live as Exiles in this Brave New World

  • A.) First, we realize that our status as exiles has no need to be the only theme among Christians. There is currently a theology in the Reformed Church in existence that wants to absolutize the theme of exile so that any suggestion of building successful Christian culture is seen as Triumphalism or as a dastardly theology of glory. We understand because of our own antinomian unfaithfulness we are living in an age of Exile but there is no reason to absolutize this Exile as if it is the norm for all times and places. Scripture speaks repeatedly of the Triumph of Christ in time and space. The Kingdoms of this world are shattered by the rock-cut out of the Mountain that rolls over the Kingdom statue. The Knowledge of the Lord will cover the earth as the waters cover the sea. The Kingdom of heaven leavens all. The mustard seed of Christianity becomes a great tree in which all the Nations (Birds) find refuge.

    There is something altogether unseemly in a theology that says “we’ve always lost, we are losing now, and we will only ever lose, though spiritually speaking that losing is really winning. If we want to be faithful we have to see ourselves as perpetual exiles in every generation.”

    Continuing on with addressing how to successfully live as Exiles …

    B.) Church and Worship

    1.) For Exiles Church and Worship become a haven where identity is reinforced.

    I’m convinced that this is one reason why the author to the Hebrews can tell this congregation of Exiles to,

    23 Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;)24 And let us consider one another to provoke unto love and to good works: 25 Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.

    As Exiles, a way to maintain our identity and also a way to continue to fight is to have our identity reinforced in the gathering of the saints for Worship. In worship, we walk out of the liturgies of the world which would shape us consistent with the belief systems of the zeitgeist and we walk into the liturgy of the Church where the centrality of Word and Sacrament permeates the whole of the rest of the liturgy.

    In our worship, the Word informs the Liturgy and during the dance of worship our identity in Christ is underscored and so we rejoice at being Exiles for and in Christ. In the Word, Christ is championed as being the great reconciler between God and man and in whom we find a peace with God that the zeitgeist can never offer. In the word, Christ is our great liege Lord to whom all our loyalty gladly belongs. In the Word, Christ is seen as the one in whom are hidden all the treasuries of wisdom and knowledge which reminds us of the zeitgeist follies we walked out of in order to enter the sanctuary.

    So important is Worship that Dr. Pieter Leithart can ask and then answer his own question by observing,

    “Christians in the US are entering a period of crisis that will lead to martyrdom… How do we prepare? Not by military exercises or organizing militias. We prepare by learning to use finger weapons, not hand weapons, which is to say, by learning to battle with musical instruments. We prepare by training our bodies as musical instruments, by learning to sing lustily, especially by learning to sing God’s songs.”

    ~Peter Leithart

    Now, I would never contend that Worship is the only means of living successfully as Exiles but I would contend that it is one of the means of resistance. Via Biblical Worship, we are washed of the foul false word and liturgies of the zeitgeist and we are re-oriented by the Word and Sacrament as they inform our Liturgy and so we are able to once again find ourselves rooted and grounded in Christ. This simple but beautiful Worship where the Word saturated Liturgy finds us Welcomed by the God who reminds us of His law every week. This Liturgy whereupon the hearing of God’s law God’s people confess their sin and then find comfort in God’s absolution of their sin and the turning away of His judgment because of the finished work of Christ. Then because of this pronounced absolution, God’s people are reminded of their resurrection in Christ. This liturgy where God speaks to His people through the voice of His spokesman who brings to God’s people from the Holy desk both the harmony and disharmony of Law and Gospel.

    C.) And then out of that worship we fight

    The Dutch theologian Kuyper could say here,

    “When principles that run against your deepest convictions begin to win the day, then battle is your calling, and peace has become sin; you must, at the price of dearest peace, lay your convictions bare before friend and enemy, with all the fire of your faith.”

    We wrestle against principalities and powers. We take captive every thought to make it obedient to Christ. We put on the whole armor of God. We study to show ourselves approved, workmen who needeth not to be ashamed. We are ready to give an answer for the hope that lies within us. As Exiles, we are witnesses to the Nations until the Nations are converted to Christ.

Three Reasons Why Revolutionaries Are Not Hated

1.) Revolutionaries are not as hated as they should be is because of Rosseau’s damnable doctrine of “the noble savage.”  We are now living in a kind of New Age Romanticism that finds Revolutionaries — particularly those who are minorities, perverts, and feminists — to be automatically socially superior to the white Christian cis-gendered patriarchal heterosexual. Christian white cis-gendered patriarchal heterosexuals have been ruined by their refusal to follow the New Age Romanticism which coddles and exalts the noble savage Revolutionaries.

2.) Another reason Revolutionaries are not as hated as they should be is because of the instinct held by most people that out of chaos, order comes. It is an ancient belief reinforced by the theory of Evolution that order arises out of chaos and so Revolutionaries are really advancing order when they bring upon us chaos.

3.) Another reason is that revolutionaries are, by their nature, very, very image-savvy. Particularly in the era of moving pictures. Castro, for one, always was careful to keep his cigar tipped at a jaunty angle when cameras were nearby in the late 50s. The Revolutionaries know how to stage events and excel at propaganda.

The Role of Hate and Love in Evangelism

  “Do I not hate those who hate you, O LORD? And do I not loathe those who rise up against you?”   Psalm 139:21-22

Jehu son of Hanani the seer went out to confront him and said to King Jehoshaphat, “Should you help the wicked and love those who hate the LORD? Because of this, the wrath of the LORD is upon you.    II Chronicles 19:2

There are many other passages like those in Scripture.

The reason that our hatred of them is born of love is that the purpose of the hatred is that they might see their sin and so flee to Christ. So we oppose the wicked with the hope that they will see their wickedness and God’s wrath pointed at them. Such is love.
Augustine, the 4th century Church Bishop had this in mind when he said,

‘Even when God hated us He loved us.”

When God through the proclamation of the Gospel reveals His opposition to people who are by nature children of Wrath (Eph. 2:3) it is often with the purpose that His people would flee to Jesus for safety from His present wrath (Rmns. 1:18). That is to say that in God’s economy the reason God makes known His wrath against workers of iniquity is so He might pour out His love out upon those who take refuge in the self-appeasement He has provided in His Son. We who proclaim such a message do not take some kind of maniacal pleasure in God’s opposition to sinners, enjoying seeing people squirm, but rather the reason we declare God’s wrath (and what is Wrath but hatred expressed?) is so that His people would discover their sin and dreadful situation and flee to Jesus and in Jesus learn that God loves them and has a wonderful plan for their lives. When we proclaim God’s opposition it is with the express purpose that people might discover His unmerited favor.

We proclaim God’s hatred of the workers of iniquity so that we might proclaim to them that God’s hatred for those who look to Jesus has already been extinguished in the cross. That is to say that workers of iniquity can now become beloved of God because the hatred God had for them was poured out upon their substitute in the work of the Cross where His wrath against His people is exhausted. We also tell them though that if they will not look to Jesus and become part of a local covenant community (Church) then the Wrath of God remains on them. If we start by telling unbelievers that God loves them then the Cross makes no sense in the telling. The Cross only makes sense in the context of God hating sin and workers of iniquity. If God does not hate sin and workers of iniquity then the Cross was certainly stupid and definitely unnecessary.