Kingdom Politics Summary

Therefore, this is nothing new under the sun. This paper will reveal the analysis of four uniquely sought out churches and how they consider themselves as being missional. What is Missional? In Matthew 28: 16-20 tells us, “then the eleven disciples went

Tertullian’s question has stimulated many debates within one’s self, and within many groups. People have to “survey their own reactions” they have to find their own answer, and they have to find the “harmonious fusion” between the Gospel and the world as we know it (Massaro pg. 20).” Massaro says that “failure to distinguish between religious and political functions deprives society of the benefits of specialization in distinct spheres of activity (Massaro pg. 22).” This quote says that when individuals cannot find the common ground between religion and politics, many good things that both sides can accomplish are lost, and neither side wins. Massaro continues to discuss how a “theocratic approach misapplies religious zeal and idealism to the political world of realism and compromise (Massaro pg. 22).”

Over the course of the last several decades, mainline churches have been declining in membership as new independent churches have swelled in size (Bishop 170). Bishop asserts that this shift is primarily a manifestation of the Big Sort occurring at a smaller level. Pastors have recognized a shifting tide in the way people think about their religious communities, and have altered their techniques accordingly. In the new conception, the church was not a unifying force for the disparate segments of society, but a self-contained cell of like-minded individuals. These two forces, the splintering and separation of churches, have combined to cement the cultural gap in American life.

He goes on to show that ministers must come to the realization that presenting the Gospel to today’s culture is “when we arrive at the ‘proof’ that some [become a customized] to it, and others will reject it,” therefore we must not quit at the first indication of resistance. Much of the negative connotations of the gospel, he surmises, are the result of the consumerist culture in which we live. Societies at large have for all intent and purpose become a replacement for the church. The days are well past when the churches are considered a driving force of moral influence, therefore, what we experience today is an indifference exhibited by many in the church pews, and a general manipulation by the populist segments of society to the extent that the Ecclesia is viewed as impotent in the engagement of that society.

In his sermon entitled “A City on a Hill,” Jonathan Edwards portrays the idea that this nation serves as a model for the rest of the world, and because of this level attention, it must attribute all its glory to God. In emphasizing its importance as a Christian nation, Edwards shows to a modern audience the influence of America’s religious roots, as well as why America today holds itself in such high esteem.

Evangelicals, that is to say, have shaped a name for themselves, on the one hand, through their engagement in domestic policy, and on the other hand, via their building up of a great reputation in foreign policy. This chapter is divided into three sections, the first one, The Alteration of Evangelicals’ Perspective from Domestic to Foreign Cases, provides a compelling description of evangelicals’ impact on America’s role from inside to outside its borders. It aims at exploring the nature and the development of global interests of the evangelicals through the development of the Christian Right activities. We also try to examine how evangelicals’ faith have effected international affairs via actions and reflections on foreign issues especially

In the article Living in the Eighties, the main focus is the rise of religion into politics. Conservative theology and politics came together in the 1980s due to the reformation of the social landscape. The evangelical Christians shunned the community and kept to themselves, until Billy Graham’s revival. In this revival, controversy was brought forth of the evangelist movement. These controversies included gay rights, public schools, and abortion. Later, the evangelist hopped onto the politic train. The evangelist supported Carter as well as his background. Although, he lost their vote when he refused to emit prayer into the practices of school. During the election, Christian evangelist latched onto Ronald Reagan. However when divorce, remarriage, and abortion became of the issue, Reagan supporters became confused. All in all, this article shows how quickly evangelist transformed to meet the demands of media and norms.

Finally, last chapter, “Justice, Kingship, and the Shape of Society, discusses why Near Eastern communities desired to be ruled by a king during the 10th and 11th century. This chapter highlights that individuals of the Buyid period “believed that a general sense of mutual obligation would be maintained if loyalties to the multiple categories to which they belonged were maintained” (1980). Mottahedeh states that the men of the Buyid period recognized that loyalty to one category may conflict feelings of obligation, therefore they yearned for a loyalty not obligated to any category to uphold fairness in dealing with the different categories. As a result, the king played the “role of the arbiter, distant from the society, for which it arbitrated, known to live largely for its own interest and not for any particular interest in society,” in the Buyid dynasty (1980). Evidently, the final chapter of Loyalty and Leadership in an Early Islamic Society highlights that the Buyid dynasty’s role of the king contributed to the creation of stable and moral communities in the 10th and 11th centuries.

Looking at European “Christendom” of the Middle Ages and considering the concept of “Christian America,” what lessons might believers learn today from the strengths and pitfalls too closely aligning the Church with culture and society?

The city of Watertown and the surrounding area has a strong heritage of Scandinavian settlers, especially Swedes, who hold predominantly Lutheran beliefs. Meanwhile, Irish also moved into the area and made up the towns Catholic population. I am a byproduct of these two groups on my father’s side; my grandmother is an Irish Catholic and my Grandpa a Swedish Lutheran. That side of my family grew up in the Watertown area and is descendants of immigrants who moved into the area. My Grandparents have been married over sixty years and continue to go to their separate churches (Immaculate Conception Church and Peace Lutheran). The origins of Trinity Lutheran Church and Peace Lutheran Church in Watertown date back to 1858 when the Swedish Evangelical Lutheran Gotaholm Congregation was founded just outside of town. In 1890,

Initially, America did not have a Christian foundation in the sense of creating a theocracy. However, it was shaped by Christian moral truths, and the forefathers created a hospitable environment that supported this religion. The relationship linking the state and religion grew strong as most of the people in the nation became Christians. This research paper outlines how Christianity came to be one of the major religions in the United States of America.

There are three primary structures used in Protestant church governance today. One is the Presbyterian form (rule of elders), another is the Anglican form, and the last form is the Baptist form (plurality of elders). It is important for churches to evaluate their method of church government and line it up with what Scripture has to say on the matter. Each church will cite Scripture to attempt to support their church’s structure. Because it is so important to biblically evaluate church government and set the structure up accordingly, we should examine each structure individually. From there we should determine which structure has the most biblical support.

How can the church more effectively express Kingdom values through its ministry and service to the local community? 1.

The American Christian has enjoyed a time of acceptance and prosperity as our nation had embraced the fundamental understanding of Christianity in our society, but now that understanding is eroding in the winds of anti-god politics and groups that desire to cast off the “restraints” of Christian values, morals and principles.

This paper will highlight some of the historical points of division in Christianity and reflect on ways the church succeeded and failed in practicing professed beliefs. Christianity has become so diverse that some theologians have called it “Christian Pluralism”(Melton, 2007). In 1982 Anglican theologian David Barrett estimated that there were 20,800 denominations in Christianity across the globe (McGavran, 2012).