The Myth Of A Christian Nation Part 7

CHAPTER 5: TAKING AMERICA BACK FOR G.o.d.

1. 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. (8788) 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?

2. 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) 3. Imagine for a moment that Christians were able to "take America for G.o.d" and exercise "power over" to accomplish political goals (a.s.suming 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 G.o.d says is the best best way to reach his people with his kingdom? way to reach his people with his kingdom?

4. Read Luke 4:58. Gregory writes, "This kingdom-of-the-world a.s.sumption-to conquer the world for the glory of G.o.d-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 s.h.i.+fted?

5. "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.'" (104105) Do you find evidence of this in yourself? If so, what does your particular response reveal about where your trust lies?

6. "When Jesus was crucified, it looked looked as if he were losing." (105) What encouragement does this give you about trusting the "power under" of G.o.d's kingdom? as if he were losing." (105) What encouragement does this give you about trusting the "power under" of G.o.d's kingdom?

CHAPTER 6: THE MYTH OF A CHRISTIAN NATION.

1. In Philippians 3:20, the apostle Paul reminds us that "our citizens.h.i.+p is in heaven." In what ways do you put your worldly citizens.h.i.+p before your heavenly citizens.h.i.+p? (111) In what ways do you feel challenged to put your heavenly citizens.h.i.+p before your worldly citizens.h.i.+p?

2. 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?

3. 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?

4. 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 circ.u.mstances or merit? What if we just did did the kingdom?" What would that look like in your life and congregation? the kingdom?" What would that look like in your life and congregation?

5. "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 G.o.d to do regarding our leaders and enemies is pray pray for them (Luke 6:28, 1 Timothy 2:12). 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. for them (Luke 6:28, 1 Timothy 2:12). 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.

6. "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.

1. "Whatever transforming impact G.o.d'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 G.o.d before and apart from some kind of transformation?

2. "When we a.s.sume 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 while we serve them? we serve them?

3. What keeps you from saying with the apostle Paul, "We are the worst of sinners"? (See 1 Timothy 1:15.) (135) 4. Christians who act as our culture's "moral guardians" naturally earn the charge of hypocrisy. (136138) Why do some Christians grade others' sins? Are there particular sins that you you "draw the line" at, making them "major" sins? "draw the line" at, making them "major" sins?

5. Gregory writes, "Voting and picketing costs us little. The kingdom approach costs us much." (143144) What might cost you much but would also bring much glory to G.o.d and his kingdom?

CHAPTER 8 "ONE NATION UNDER G.o.d?".

1. In what sense is the desire for America to be a theocracy healthy? In what sense do we miss G.o.d's kingdom by seeking an earthly political leader much like Israel did?

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

3. Gregory notes that one of the negative consequences of buying into the notion of "one nation under G.o.d" is that we begin to mistakenly see government as the "handmaiden of G.o.d" 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?

4. 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"?

5. "Unfortunately, Christians who take the 'one nation under G.o.d' 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." (158159) How does this damage the church's witness rather than strengthen it?

CHAPTER 9: CHRISTIANS AND VIOLENCE.

1. "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?

2. "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 att.i.tude towards military service and towards war?

3. "Haven't Some Wars Resulted in Good Things?" Gregory writes, "We must guard against labeling Christian 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 G.o.d apart from kingdom-of-the-world conflicts? If so, how? 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 G.o.d apart from kingdom-of-the-world conflicts? If so, how?

4. "Don't Your Ideas Lead to Pa.s.sivity?" Do you think "power under" service to the world can be misunderstood as pa.s.sive disengagement? How can we ensure that the church is recognized as pa.s.sionate, patient, and faithful in our involvement in kingdom-of-the-world affairs?

5. "Don't We Best Serve the Oppressed by Overthrowing Their Oppressors?" "Of course, many have argued that this approach is naive 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 G.o.d'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 G.o.d.

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 ent.i.tled "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 a.s.sumptions about "G.o.d 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 G.o.d is all about! Thank you for hanging in there! 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 ("s.p.u.n.ky") 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 ma.n.u.script 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 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 support of my lifelong friend and wife, Sh.e.l.ley ("Beso") Boyd. How I love you! 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 that? The dedication of this book to you is an inadequate but sincere token. Words come to an end here. Words come to an end here.

NOTES.

INTRODUCTION: HOW THIS BOOK CAME TO BE-AND WHY IT MAY IRRITATE SOME READERS 1. Approximately seven hundred left during the six-week "Cross and the Sword" sermon series. Another three hundred or so left when I "didn't have the good sense" to back off the topic but rather returned to it once again just prior to the election.

2. By myth myth I mean "a story that speaks of meaning and purpose, and for this reason it speaks truth to those who take it seriously." Richard T. Hughs, I mean "a story that speaks of meaning and purpose, and for this reason it speaks truth to those who take it seriously." Richard T. Hughs, Myths Americans Live By Myths Americans Live By (Urbana and Chicago: University of Illinois, 2004), 2. (Urbana and Chicago: University of Illinois, 2004), 2.

3. For two excellent treatments of this dimension of American mythic history, see Richard Jewett and John Shelton Lawrence, Captain America and the Crusade against Evil Captain America and the Crusade against Evil (Grand Rapids, Mich.: Eerdmans, 2003); and Hughs, (Grand Rapids, Mich.: Eerdmans, 2003); and Hughs, Myths Americans Live By. Myths Americans Live By. As shall become clear later on, the American myth is simply a version of a myth that has dominated Christianity since the fourth century when Christianity emerged from its persecuted past and "triumphed" as a global force. From Constantine on, the church has more often than not seen itself as the religious guardian of the empire-with disastrous consequences for the gospel As shall become clear later on, the American myth is simply a version of a myth that has dominated Christianity since the fourth century when Christianity emerged from its persecuted past and "triumphed" as a global force. From Constantine on, the church has more often than not seen itself as the religious guardian of the empire-with disastrous consequences for the gospel and often for the empire and often for the empire.

4. Other factors contribute to the increased political activism of American evangelicals. For example, 9/11 obviously increased patriotism nationwide. What's more, since the 1970s, after years of lying dormant, evangelicals have experienced the political clout they wield when they speak with a united voice.

5. Following Revelations 11:15, I shall speak of the kingdom of the world as a single kingdom because, as we shall see, in a spiritual sense all earthly governments are part of one kingdom that is ruled by Satan (cf. Luke 4:67). I should also note that the "kingdom of the world" isn't only only about governments. It is manifested on a personal, societal, and global level whenever we try to advance our own interests at the expense of others' interests, thus exercising "power over" them. In this work, however, I am centrally concerned with governmental manifestations of the kingdom of the world and how Christians are to relate to it. about governments. It is manifested on a personal, societal, and global level whenever we try to advance our own interests at the expense of others' interests, thus exercising "power over" them. In this work, however, I am centrally concerned with governmental manifestations of the kingdom of the world and how Christians are to relate to it.

6. For an excellent critique of "the Christian left" along the theological lines put forth in their books, see Vernard Eller's Christian Anarchy: Jesus' Primacy over the Powers Christian Anarchy: Jesus' Primacy over the Powers (Grand Rapids, Mich.: Eerdmans, 1987). Unfortunately I happened upon Eller's work only just before to the publication of this book and thus was unable to integrate it into my own. (Grand Rapids, Mich.: Eerdmans, 1987). Unfortunately I happened upon Eller's work only just before to the publication of this book and thus was unable to integrate it into my own.

7. This paragraph could be read as a.s.suming that all Christians actively partic.i.p.ate in the political process by voting or by other means. Some Christians, of course, choose to abstain from this partic.i.p.ation as a matter of principle. Following the example of Jesus, they have decided that they have no business trying to improve the world by political means of any sort. Moreover, some point out, quite rightly, that all partic.i.p.ation in political processes involves compromise compromise. As kingdom people, they refuse to choose between competing compromising positions. While I myself continue to partic.i.p.ate in the political process, I want to register my sympathies for this position (which is not to be confused with abstaining from partic.i.p.ation out of apathy).

CHAPTER 1: THE KINGDOM OF THE SWORD.

1. Stanley Hauerwas and William Willimon, Resident Aliens: Life in a Christian Colony Resident Aliens: Life in a Christian Colony (Nashville: Abingdon, 1989), 62. (Nashville: Abingdon, 1989), 62.

2. John Howard Yoder, The Politics of Jesus The Politics of Jesus (Grand Rapids, Mich.: Eerdmans, 2 (Grand Rapids, Mich.: Eerdmans, 2nd ed. 1994 [1972]), 2012. Another insightful discussion of Romans 13 is found in Eller, ed. 1994 [1972]), 2012. Another insightful discussion of Romans 13 is found in Eller, Christian Anarchy Christian Anarchy.

3. See Barbara R. Rossing, The Choice between Two Cities: Wh.o.r.e, Bride, and Empire in the Apocalypse The Choice between Two Cities: Wh.o.r.e, Bride, and Empire in the Apocalypse (Harrisburg, Penn; Trinity, 1999); Christopher Rowland, "The Book of Revelation," in (Harrisburg, Penn; Trinity, 1999); Christopher Rowland, "The Book of Revelation," in New Interpreter's Bible New Interpreter's Bible, vol. 12 (Nashville: Abingdon, 1998), 68586; D. E. Aune, Revelation 1722 Revelation 1722 of the World Bible Commentary 52C (Nashville: Nelson, 1998), 96061. of the World Bible Commentary 52C (Nashville: Nelson, 1998), 96061.

4. Yoder has an excellent discussion of the powers as they relate to the structure of societies in The Politics of Jesus The Politics of Jesus, chapter 8. Though he overly demythologizes "the powers" in my estimation, Walter Wink's series on The Powers The Powers is very informative and insightful. See Walter Wink, is very informative and insightful. See Walter Wink, Naming the Powers Naming the Powers (Philadelphia: Fortress, 1984); (Philadelphia: Fortress, 1984); Unmasking Unmasking the Powers the Powers (Philadelphia: Fortress, 1986); (Philadelphia: Fortress, 1986); Engaging the Powers Engaging the Powers (Minneapolis: Fortress, 1992). See also Hendrikus Berkhof, (Minneapolis: Fortress, 1992). See also Hendrikus Berkhof, Christ and the Powers Christ and the Powers (Scottdale, Penn.: Herald, 1962); G. B. Caird, (Scottdale, Penn.: Herald, 1962); G. B. Caird, Princ.i.p.alities and Powers Princ.i.p.alities and Powers (Oxford: Clarendon, 1956) and Gregory Boyd, (Oxford: Clarendon, 1956) and Gregory Boyd, G.o.d at War: The Bible and Spiritual Conflict G.o.d at War: The Bible and Spiritual Conflict (Downers Grove, Ill.: InterVarsity, 2001). (Downers Grove, Ill.: InterVarsity, 2001).

5. See Wink, Engaging the Powers Engaging the Powers, 1331. Wink traces the origins of the myth to Babylon and argues that the violent religion of Babylon, "not Christianity, is the real religion of America" (13). The essence of the religion is the belief that violence can redeem us and exterminate evil rather than simply perpetuate it.

CHAPTER 2: THE KINGDOM OF THE CROSS.

1. See, for example, G. R. Beasley-Murray, Jesus and the Kingdom of G.o.d Jesus and the Kingdom of G.o.d (Grand Rapids, Mich.: Eerdmans, 1986); B. Chilton, (Grand Rapids, Mich.: Eerdmans, 1986); B. Chilton, Pure Kingdom: Jesus' Vision of G.o.d Pure Kingdom: Jesus' Vision of G.o.d (Grand Rapids, Mich.: Eerdmans, 1996); R. Horsely, (Grand Rapids, Mich.: Eerdmans, 1996); R. Horsely, Jesus and Empire: The Kingdom of G.o.d and the New World Disorder Jesus and Empire: The Kingdom of G.o.d and the New World Disorder (Minneapolis: Fortress, 2003); E. Maloney, (Minneapolis: Fortress, 2003); E. Maloney, Jesus' Urgent Message for Today: The Kingdom of G.o.d in Mark's Gospel Jesus' Urgent Message for Today: The Kingdom of G.o.d in Mark's Gospel (New York: Continuum, 2004). (New York: Continuum, 2004).

2. See Gregory Boyd, "The Christus Victor View of the Atonement," in Four Views of the Atonement Four Views of the Atonement, eds. P. Eddy and J. Bielby (Downers Grove, Ill: InterVarsity, 2006). Here I argue that Jesus' life, teachings, ministry, death, and resurrection are all centered on overthrowing Satan and the powers.

3. For example, according to Acts, so closely does Jesus identify himself with his "body" that he regards Paul's persecution of Christians as a persecution of him (Acts 9:14). On the close identification of the church as the "body of Christ" with Christ in Paul's theology, see J. Dunn, The Theology of Paul the Apostle The Theology of Paul the Apostle (Grand Rapids, Mich.: Eerdmans, 1998), 54852. (Grand Rapids, Mich.: Eerdmans, 1998), 54852.

4. Under the influence of the dispensational/rapture theology that has taken evangelicalism by storm over the last hundred years, many Christians are expecting G.o.d to take Christians out of out of the world and then destroy the earth. Heaven, they believe, is "located" somewhere else. Scripture, however, is consistent in its witness that G.o.d will not abandon the earth. The kingdom of G.o.d will be established the world and then destroy the earth. Heaven, they believe, is "located" somewhere else. Scripture, however, is consistent in its witness that G.o.d will not abandon the earth. The kingdom of G.o.d will be established on a renewed earth on a renewed earth (for example, 2 Peter 3:13; Rev. 5:10; 21:13). On the errors and dangers of the dispensational view, see Barbara R. Rossing, (for example, 2 Peter 3:13; Rev. 5:10; 21:13). On the errors and dangers of the dispensational view, see Barbara R. Rossing, The Rapture Exposed The Rapture Exposed (Boulder, Colo.: Westview, 2004), esp. 14158. See also Norman C. Habel, ed. (Boulder, Colo.: Westview, 2004), esp. 14158. See also Norman C. Habel, ed. Readings from the Perspective of the Earth Readings from the Perspective of the Earth (Sheffield, England: Sheffield Academic Press, 2002) and Catherine Keller, (Sheffield, England: Sheffield Academic Press, 2002) and Catherine Keller, G.o.d and Power: Counter-Apocalyptic Journeys G.o.d and Power: Counter-Apocalyptic Journeys (Minneapolis: Fortress, 1005). We shall discuss dispensational theology further in chapter 4. (Minneapolis: Fortress, 1005). We shall discuss dispensational theology further in chapter 4.

5. See Rossing, Rapture Exposed Rapture Exposed, 10922; Yoder, The Politics of Jesus, The Politics of Jesus, chap. 12, "The War of the Lamb." See also Ward Ewing, chap. 12, "The War of the Lamb." See also Ward Ewing, The Power of the Lamb: Revelation's Theology of Liberation for You The Power of the Lamb: Revelation's Theology of Liberation for You (Cambridge, Ma.s.s.: Cowley Press, 1990). (Cambridge, Ma.s.s.: Cowley Press, 1990).

6. For a full discussion, see Boyd, G.o.d at War G.o.d at War, chap. 9; and Boyd, "The Christus Victor View."

7. "The cross," writes Hauerwas, "is the summary of his whole life." S. Hauerwas, Peaceable Kingdom Peaceable Kingdom (South Bend, Ind.: University of Notre Dame, 1983), 76. (South Bend, Ind.: University of Notre Dame, 1983), 76.

8. Yoder, Politics of Jesus Politics of Jesus, 235.

9. Lee C. Camp, Mere Disciples.h.i.+p: Radical Christianity in a Rebellious World Mere Disciples.h.i.+p: Radical Christianity in a Rebellious World (Grand Rapids, Mich.: Braznos, 2003), 94. (Grand Rapids, Mich.: Braznos, 2003), 94.

10. See Walter Wink , Jesus and Nonviolence: A Third Way , Jesus and Nonviolence: A Third Way (Minneapolis: Fortress, 2003), 1327. (Minneapolis: Fortress, 2003), 1327.

11. Martin Luther King Jr., Stride toward Freedom Stride toward Freedom (New York: Harper & Row, 1958), 1034. For Gandhi's own translation of (New York: Harper & Row, 1958), 1034. For Gandhi's own translation of Satyagraha Satyagraha, see Mahatma Gandhi, The Collected Works of Mahatma Gandhi The Collected Works of Mahatma Gandhi (New Delhi: Navajivan Trust, Ahmedabad, 1961), 10:64. On Jesus' influence on Gandhi, see Michael Battle's insightful discussion in (New Delhi: Navajivan Trust, Ahmedabad, 1961), 10:64. On Jesus' influence on Gandhi, see Michael Battle's insightful discussion in Blessed Are the Peacemakers: A Christian Spirituality of Nonviolence Blessed Are the Peacemakers: A Christian Spirituality of Nonviolence (Macon, Ga.: Mercer University Press, 2004), chap. 3. (Macon, Ga.: Mercer University Press, 2004), chap. 3.

12. Hauerwas and Willimon, Resident Aliens Resident Aliens, 84.

13. Ibid., 8586.

14. For an excellent discussion of the unique kingdom community Jesus came to establish as expressed in Matthew 5, see Richard Hays, The Moral Vision of the New Testament: Community, Cross, New Creation The Moral Vision of the New Testament: Community, Cross, New Creation (San Francisco: HarperSanFrancisco, 1996), 31929. Hays writes, for example, that (San Francisco: HarperSanFrancisco, 1996), 31929. Hays writes, for example, that the kingdom of G.o.d as figured forth in Matthew 5 is full of surprises. Matthew offers a vision of a radical countercultural community of disciples.h.i.+p characterized by a "higher righteousness"-a community free of anger, l.u.s.t, falsehood, and violence. The transcendence of violence through loving the enemy is the most salient feature of this new model polis. polis....Instead of wielding the power of violence, the community of Jesus' disciples is to be meek, merciful, pure, devoted to peacemaking, and willing to suffer persecution-and blessed precisely in its faithfulness to this paradoxical vision. (322) 15. According to Scripture, suffering is to be expected by all who follow Jesus (1 Peter 2:2021; 3:1418). Carrying the cross is essential to disciples.h.i.+p (Luke 14:2733). Indeed, when disciples suffer they partic.i.p.ate in the suffering and death of Christ (2 Cor. 1:5; 4:10; Phil. 1:20; Col. 1:24; 1 Peter 4:1216). "The believer's cross is, like that of Jesus, the price of social nonconformity." Yoder, Politics of Jesus Politics of Jesus, 96; cf. 12027. As Bonhoeffer noted: "Suffering...is the badge of true disciples.h.i.+p. The disciple is not above his master." Dietrich Bonhoeffer, The Cost of Disciples.h.i.+p The Cost of Disciples.h.i.+p (New York: Simon and Shuster, 1995), 91. The church is called to be a "cruciform church," as Leonard Allen put it. All we are about in one form or another manifests Calvary. We are called to sacrifice and thus on a variety of levels suffer for the advancement of G.o.d's reign. See C. Leonard Allen, (New York: Simon and Shuster, 1995), 91. The church is called to be a "cruciform church," as Leonard Allen put it. All we are about in one form or another manifests Calvary. We are called to sacrifice and thus on a variety of levels suffer for the advancement of G.o.d's reign. See C. Leonard Allen, The Cruciform Church: Becoming a Cross-Shaped People in a Secular World The Cruciform Church: Becoming a Cross-Shaped People in a Secular World (Abilene, Tex.: Abilene Christian University Press, 1990). (Abilene, Tex.: Abilene Christian University Press, 1990).

CHAPTER 3: KEEPING THE KINGDOM HOLY.

1. Dietrich Bonhoeffer, Ethics Ethics (New York: Touchstone, 1995 [1949]), 350. (New York: Touchstone, 1995 [1949]), 350.

2. Yoder, The Politics of Jesus The Politics of Jesus, 38.

3. Eberhard Arnold, Writings Selected with an Introduction by Johann Christoph Arnold Writings Selected with an Introduction by Johann Christoph Arnold (Maryknoll, N.Y.: Orbis, 2000), 4142. Arnold goes so far as to call the church a "second incarnation." Ibid., 143. (Maryknoll, N.Y.: Orbis, 2000), 4142. Arnold goes so far as to call the church a "second incarnation." Ibid., 143.

4. Hauerwas, Peaceable Kingdom Peaceable Kingdom, 82.

5. John the Baptist's critique of Herod (Luke 3:19) does not const.i.tute an exception to this once we understand it in its cultural context. We shall discuss this in chapter 7.