With this being our first Christmas in Britain, we had the opportunity to take part in the Christmas tradition of gathering around the television at 3pm to watch the Queen's Christmas address. What everyone is talking about after this year's address – and what the media is avoiding talking about – is the last part of her speech, where she spoke of the forgiveness of sins that comes through Jesus Christ and her prayer that all would make room in their heart for him.

The various reactions triggered by this are interesting. As I mentioned above, I saw several news reports this morning reviewing the speech, none of which mentioned the last part. But on Twitter and Facebook, I've seen many Christians overflowing with excitement that their Queen would point so clearly to Christ as the hope of the world. While the message itself excites them, of course, the excitement is probably more a result of such a prominent public figure so openly talking about Jesus.

What makes the Queen's speech interesting as well is how it contrasts with a recent speech by Prime Minister David Cameron on the place of Christianity in Britain – she insisting that salvation is found through faith in Jesus, he merely pointing to the role Christianity's values and morals play in shaping British society and his own rather minimal commitment to it.

When I lead the 8:00am service at our church, I sometimes get to pray these words from the Book of Common Prayer:

Almighty and everlasting God...we humbly beseech thee so to dispose and govern the heart of Elizabeth thy servant, our Queen and Governour, that, in all her thoughts, words, and works, she may ever seek thy honour and glory, and study to preserve thy people committed to her charge, in wealth, peace, and godliness.

Having heard her speech, I am glad to know a little more about the faith of the Queen we pray for each week. And we will keep offering these prayers for her, trusting that God will continue to guide and sustain her.

God save the Queen.

Nicky Gumbel, the vicar of Holy Trinity Brompton in London and perhaps best known for developing the Alpha Course, sat down with former British Prime Minister Tony Blair back in July to ask him a number of questions. Some of them focused on Blair's faith and the intersection of that faith with his political work. Though Blair in these videos is not as articulate as he usually is in public, it's still an interesting interview. Part 1 is embedded here, and you can click through to navigate to parts 2-9.

Any thoughts? I find his answers a little on the ambiguous side, but notwithstanding, I'm impressed that such a prominent figure is willing to sit down and talk about the intersection of faith and public life.
(HT: Jon Swales)

Every once in a while, I either come to a point where I feel as if I have nothing to say or I have so much going on in my head that I don't know what to say. In the last few weeks it has been the latter, hence the relative infrequency of posting here.

In the interim, then, I offer this delightfully inflammatory quote from one of the essays in James K. A. Smith's book, The Devil Reads Derrida, as a filler. Personally, I tend to opt for subtle provocation, but since this is a quote, I (somewhat) absolve myself of responsibility for what is said—though, I should add, for the most part I agree with the analysis. This particular essay focuses on some of the arguments in Greg Boyd's, The Myth of a Christian Nation. Let me anticipate what might be going through your mind—ultimately he takes Boyd to task for constructing his arguments on a number of false premises; it is the larger overall points with which he resonates.

Smith begins with a brief discussion of some of the evangelical figures who, in the early 1970s, began to make American Christians aware of the fact that they lived with a duality, one that had them altogether focused on redeeming the souls of individuals at the expense of redeeming the rest of the created order. Richard Mouw, for example, "invited evangelicals to take up the Cultural Mandate as a complement to, and expression of, the Great Commission." Only, it didn't quite go as planned.

A funny thing happened on the way to the Capitol. If [people like] Mouw were trying to pull evangelicals back from their isolation out on the pietist end of the pendulum's arc, they didn't likely anticipate the degree to which the pendulum would swing the other way...In fact, evangelicals became such zealous converts to the Cultural Mandate that it has pretty much trumped the Great Commission. Christians leaders spend more time worrying about activist judges, Venezuelan dictators, and constitutional amendments than their evangelical forebears could ever have imagined. Devoting themselves to political strategizing and marshaling the machinations of government, evangelicals have so embraced participation in the 'earthly city' that one wonders whether they've lost their passport to the City of God. Worse yet is the suspicion that evangelicals in America have just collapsed the two, such that the City of God is just downright confused with America as a city set on a hill...[We must denounce] the nationalistic 'idolatry' of American evangelicalism which fuses the kingdom of God with a preferred, made-in-America version of the kingdom of the world, confusing and conflating the cross and the flag (98-99).

As I said above, I agree with the overall point being made, though I would make a few qualifications. However, this is not the time to get into those, lest this turn into something of a tome. Ultimately, what Smith is attempting to bring out is that American evangelicalism is characterized by an over-realized eschatology. One need not look any further than the pervasive rhetoric of superiority, the quasi-divinization of the Founding Fathers (or Reagan, for that matter), and the unquestioning ascent to the supposed biblical principles of the Constitution to see the evidence of this.

By no means should Christians abdicate their responsibilities with respect to the cultural mandate; Smith is not advocating a return to isolationist pietism. Neither is he vilifying America or its principles (nor do I). Instead, this is meant to remind Christians that our citizenship in the Kingdom of God and resultant designation as resident aliens in this world calls us first and foremost to the task of being ambassadors of the King, of being a sign and foretaste of His Kingdom and bearing witness to the rule of our Sovereign Lord over all of creation. It is to this Lord that every knee shall one day bow.

I have stirred the pot with the ladle that is Smith (and Boyd) long enough. What do you think?

Gideon Strauss, recently-appointed director of the Center for Public Justice, has been running a wonderful series on his blog about what American evangelicals need in order to properly think about politics. In one of the latest installments, he quotes Timothy Wiens, headmaster of the Boston Trinity Academy, who says this:

It is my belief that American evangelicals, first and foremost, lack a true understanding of the Bible and Biblical principles. When it comes to making decisions about politics, about justice, about our time and our money, too often we lack a foundational understanding of scripture, of the Good News of the Gospel, and of the historical story of the Bible – creation, fall, and redemption.

So many evangelicals in America have bought into our nation’s consumer mentality and end up in church so that they may simply receive from God. If we examine the worship songs that are so often sung, this becomes glaringly apparent. They seem to center on “me” and “my needs” and thanking God for all He has given us and has done for us rather than reflecting what worship ought to center on, the character and nature of an amazing, sovereign God. Worship should be that, worship – adoration of a perfect and holy God.

Likewise, too many evangelical pastors wish to pacify and promote simple happiness or success. For example, one popular evangelical church in the city in which I live states their mission is to “seek to empower impossibly great lives.” I am not sure such self promotion and such self-empowerment has anything to do with the truth of the Gospel. (Actually, I am fairly certain it does not!). Joel Osteen suggests his mission is to promote our “best life now.” These are simply two of many of today’s evangelicals with broad influence.

James in his epistle, chapter one, is very specific in regard to what it looks like to be a Christian. He states in verse 27, “Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained form the world.” It is clear, when we look through the context of the Scriptures, that we are to help those who cannot help themselves, and even as Jesus did, help those who, in many cases, chose not to help themselves (prostitutes, tax collectors, and myriad other scoundrels to be sure). Micah 6:8 suggests, “He has told you, O man, what is good and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God.”

As evangelicals seek to understand the Gospel, truth, and justice, the promotion of God’s kingdom here on earth will certainly be a by-product. Better understanding redemption and grace will enable evangelicals to rightly discern truth as it pertains to our responsibilities in the political and social realm.

Wiens' understanding of the holistic, transformational power of the Gospel is what stands out so pertinently here. He is exactly right to note that this is what is missing from American evangelicalism, and that if good and helpful engagement with politics is ever to happen, a renewed heart is the precursor.

We stand today on the other side of what has been called a watershed cultural breakthrough in American history. Time and time again in the last few days we have been reminded that in this election we are witnesses to the unfolding of a great moment on this road of history.

With all that has been going on, I sat for a moment and thought about the things that have happened in my short lifetime, major events that have shaped the world's history and subsequently its future. Though I was too young at the time to remember it well, it was during my lifetime that Communism collapsed and the Berlin Wall was toppled. 9/11, of course, is an event forever etched on my memory (and the memory of most everyone alive today). I also will not forget the launch of the Iraq War, the horrific tragedies in Sudan and Zimbabwe that have left those countries in shambles, and now the election of the first black president of the United States.

It begs the question—why do we remember these things so well? In one sense, there does not seem to be a reason; the epistle of James reminds us that our life is remarkably short, a mist that appears for a moment and then vanishes again (James 4:14). We could quite easily adopt a posture of indifference, fixing our eyes on the end of history and the return of Christ and negating the significance of any historical events in doing so. What we see and the context we live in now are all temporal.

But there is something of a tension here, for Scripture also exhorts us to remember our history, and puts a great emphasis on doing so. The story of redemption is one that is to be passed down from generation to generation, and we are to recall the glorious deeds and wonders of the Lord (Ps. 78:1-4). As I mentioned in a brief post about eschatology a few weeks ago, we do not look only to what happens at the end, but we look at where history is going and to what end it is directed.

I think it quickly becomes clear that our emphasis must lie on remembering our history. For while it is true that we eagerly anticipate the return of our Lord and Savior Jesus Christ and the consummation of His Kingdom, we also live with the knowledge that the Kingdom has already come and that we as His people are intimately involved in the redemptive story that has been and continues to be woven through history. As we acknowledge God’s sovereignty over all of creation and all of history, we must proclaim not only His deeds recorded in Scripture, but also the wonders He has worked in history up to his very day. This means also that we look for His guiding hand in the events of history that we ourselves are witness to.

Further, although the limitations of our humanity do not always allow us to see it, we must realize that everything in history is accomplished so that God’s name is glorified. In the study of history we are brought face to face with a great deal of injustice and oppression, and see firsthand the dreadful consequences of sin and evil. While the existence of a perfect and good God and the presence of sin in this world seem irreconcilable to so many, we must confess His sovereignty and recognize the gulf that exists between us as created beings and God, the Creator. Some things are not given us to know, and by faith we believe that God works all things for our good (Job 38:1-41:34, Is. 55:8-11, Rom. 8:28).

How do we interpret the election of Barack Obama to the office of president? How do we see God’s guiding hand in that process? While we know that the Lord places those in authority whom He wishes to (Rom. 13:1), we also know that those in authority may not necessarily seek His glory first and foremost. Human nature only allows hindsight to be 20/20 (and even that is not always true), and so it may be years before we see why God has directed history to unfold in this way. And yet, while it may be difficult for us at this point to see the plans of God in the coming years for this country, we rest unwaveringly in the knowledge and faith that He is enthroned over all (Ps. 103:19).

Maintaining an historical consciousness can be a difficult venture; in doing so we are often prone to romanticizing that history and losing our grip on the truth or misunderstanding its significance. Even more difficult, perhaps, is trying to grasp the significance of the events that unfold in our time. But there is one point of orientation that will always keep our perspective rightly focused as we travel down this road of history—understanding that history is more rightly called His-story. If our conception of history begins and ends with the knowledge that God alone directs history to His end and for His glory, we have set ourselves on the right trajectory.