Tag Archives: greg boyd

Palm Sunday, Partisan Politics & the Power of the Cross

palm_sunday-jesus_enters_jerusalem_sicily_12thcWe remember it in the church as Palm Sunday. This is the triumphal entry of Jesus into Jerusalem. It’s the day when Jesus of Nazareth pre-planned a comical, yet prophetic event, in order to fulfill Zechariah’s prophecy of the coming Messiah (Zech 9:9).

Jesus literally acts it out.

It’s no coincidence. At the same time Pilate is parading in on the west side of the Temple to oversee Passover, ready to put a stop to any chaos that might ensue, Jesus decides to ride into Jerusalem on a donkey. He’s not on a war horse wielding a sword, he’s on a donkey. And he’s not packing.

Think about that.

Not quite the entrance folks were expecting from their Messiah.

Nevertheless, the crowds give him a royal welcome. They shouted, “Hosanna to the Son of David! Blessed is he who comes in the name of the Lord!”

And all of this to the waving of palm branches, symbolic of Messianic deliverance to the Jews, clearly harkening back to the time the Maccabees threw off Greek rule in Judea. Everyone understands this scene.

This is it. It’s Jesus’ time to prove himself as the long-awaited Messiah, the son of God. Will he go to the Antonio Fortress, where the largest garrison of soldiers are housed in Jerusalem, where Rome kept an eye on things? No doubt, the crowd could quickly turn into a mob and rush the place.

But he doesn’t take a right for the fortress, instead he goes left through the eastern gate, and into the Temple. He goes in, looks around, and according to Mark’s gospel, he leaves and returns the next day for some prophetic theater in the spirit of Jeremiah. We all know what happens next.

He wasn’t “cleansing” the Temple. He was shutting it down.

By the end of the week, Jesus had pretty much peeved everyone off. And early Friday morning Jesus is standing before Pilate saying:

“My Kingdom is not an earthly kingdom. If it were, my followers would fight to keep me from being handed over to the Jewish leaders. But my Kingdom is not of this world.” John 18:36 NLT

He said his kingdom is not of this world. Wait… what?

What does Jesus mean that his kingdom is not of this world?

Let’s be clear about this.

Jesus doesn’t mean his kingdom isn’t for this world, or that it isn’t to be manifested in this world. He isn’t saying that his kingdom is far away in another dimension where we all walk on clouds with our loved ones singing Amazing Grace for eternity. That sort of kingdom isn’t a threat to Pilate or the Sanhedrin. But too often that’s how we’ve imagined it.

An immaterial, escapist “heavenly kingdom” doesn’t reflect anything Jesus has been living and preaching for three years. No, the kingdom of God is real. You can see it if you’re born from above. You can touch it. It’s definitely subversive.

But it’s nothing like the kingdoms of the world.

“The crucial distinction between the two kingdoms is how they provide antithetical answers to the questions of what power one should trust to change ourselves and others: Do you trust “power over” or “power under”? Do you trust the power of the sword, the power of external force, or do you trust the influential but noncoercive power of Calvary-like love?”
Greg Boyd, The Myth of a Christian Nation (pg.33)

This is the kingdom we’re being invited into: A kingdom that looks like sacrificial, Calvary-like love. It looks like Jesus riding on a donkey. It looks like him hanging on a cross for the sins of the world.

Make no mistake about it. If we’re being faithful to the King and his kingdom, our obedience will inevitably lead to a collision with the kingdoms of the world, those systems which Satan controls (Matt 4:8-9). We need to hear this now more than ever as disciples living within an American empire.

Are we willing to suffer with Jesus and follow him to Golgotha?

As we think back on the discouraged disciples in those final hours, and learn from their despair in the garden with a steadfast Jesus, may we be reminded that this is not the time to fall asleep from the weariness of our trials and tribulations, from our striving to do what is right.

It’s also not the time to be overcome with sorrow because Christendom is crumbling and we feel clueless as to how we live in a world hostile to our message. We shall learn to do what most Christians have done before us.

We mustn’t give into the temptation that Jesus rejected in the wilderness with the evil one–the temptation to trust in the power of the sword and law to fight back. As Paul said, our weapons are not like those of the world (2 Cor 10:4)

So we must be careful that just because we’re not one of “those evangelicals” on one side of the American political aisle, who are certainly an embarrassment, sometimes a mockery, to the name Christ, that this means we are somehow more qualified to use government for Kingdom purposes, or that we’ve actually found the third way of Jesus. Far from it.

Leaving one party and political philosophy for another doesn’t mean we now know how Jesus would vote, even if he would vote.

As an Anabaptist, I’m often asked that: “Do you think Jesus would vote?”

Well, let me say this: If he would, I don’t think he’d tell anyone about it. As petty as it may be for the Lord of the Cosmos, I’d say maybe he would cast his ballot, but then he’d move on about the Father’s business, knowing that participation in the political process is sort of like rearranging the deck chairs on the Titanic. It may allow some folks to make it more swiftly to the lifeboats who don’t want to drown, but the ship is going down.

I don’t say that as a cynic-saint, but instead as a disciple who hears the Lord saying: “My Kingdom is not of this world, if it were, I’d be doing worldly kingdom kind of stuff. Sure, I’ll talk with Pilate. I’ll even call Herod a sly fox. But I’m not doing the power-over, tit-for tat thing. No, I’ll expose the evil and injustice of the system by my good works, but I won’t play Caesar’s game. All those who know me will follow me.”

It’s more apparent to me now than any other time in my own life. It’s time that the church adopt a healthy suspicion of all kingdoms of the world, all parties, and all candidates. If you feel convicted to participate, OK. But don’t be fooled into believing, into trusting, that there is anything uniquely Christian about it. Don’t get your life from that.

Don’t put your hope and trust in any earthly, political savior or slogan.

If you’re a follower of Jesus, you belong to another. Your citizenship—your allegiance—is to a heavenly King and his kingdom (Phil 3:20). Don’t confuse your calling as a kingdom ambassador by mixing the language and concerns of Jesus with partisan politics. Our Lord doesn’t approve.

It’s time to trust in the power of the cross, to pledge our allegiance to the One riding into town on a donkey, the suffering Messiah—vindicated in resurrection because of his faithfulness. It’s time to believe that his Kingdom advances when we stop trying to bring it through worldly kingdom means, and instead see the church as his agents of new creation.

We can do this with a holy confidence that God will renew all things in this way, as slow and foolish as it may seem, because we’re not left alone in that wilderness with the evil one. As it was with Jesus in the desert, and in the Garden of Gethsemane, we have the Spirit to lead us and God’s angels to protect us. We have a Lord who says, “Never will I leave you, nor will I forsake you. I will be with you to the very end of the age.”

As we continue adjusting ourselves to a post-Christendom culture, I want to say to us that now is not the time to be overcome by fear, reaching for control in an angry panic. No, this is the time that we learn what it means to be a faithful presence, to patiently make disciples like Jesus, and wait on the Holy Spirit to move among us. This is the way of the cross.

In the days ahead, I pray we return to, or simply be reminded of, the basic beliefs and practices of our faith, and what it means to be faithful aliens and exiles in a foreign land. Let us live in active obedience to Christ, and not in fearful reaction to the mess around us.

May we stand and pledge our allegiance to our commander and chief–the crucified and risen Christ who rides into his house on a donkey. With him we shall overcome, crushing the head of the serpent with feet fit with readiness that comes from the gospel of peace.

Finally, when your allegiance is tested in the months leading up to the election, as it likely already has been, I want to encourage us to remain faithful to what we have professed in the ordinance of baptism and what we remember every time we share in holy communion: It’s in dying that we live.

Lord, help us say it with our lips and with our lives:

Jesus Christ is King of Kings and Lord of Lords. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.

Come, Lord Jesus. Come.

D.D. Flowers, 2016.


Not Against Flesh & Blood (Sermon Series)

Last month I attended the Missio Alliance conference Church & Post-Christian Culture in Carlisle, PA. The focus of the conference was on the growing interest in Anabaptism as a tradition that has much to offer the church in our present cultural context. Needless to say, there were a lot of Anabaptists there.

In one of the afternoon breakout sessions, pastors Greg Boyd, Paul Eddy, and Dennis Edwards spoke on spiritual warfare in “Fighting the Right Fight: An Anabaptist Perspective on Spiritual Warfare.”

I went to the first session and showed up a little early. The large room soon filled up and folks were turned away because of fire safety regulations. It was obvious that pastors and other practitioners were interested in the topic.

I remember during the discussion hearing someone say that “we (Anabaptists) don’t talk about this very much” largely because Anabaptists haven’t been known for drawing attention to unseen, spiritual realities.

It’s true that Anabaptists have mostly shied away from the “charismatic” and been more cerebral toward matters of faith. Something I’m hearing pastors in my district within Virginia Conference regrettably lament.

I got the distinct impression that folks were feeling like they wouldn’t even know where to begin in talking about this with their congregations.

While I was listening, I held an outline to a seven-week sermon series on this very topic. For me, the entire session and discussion was affirmation that the series I had put together was indeed something led by the Holy Spirit.

I was already set to begin the series that weekend.

Not Against Flesh & Blood

This coming Sunday I will be preaching the final message in the Not Against Flesh & Blood series at Christiansburg Mennonite Fellowship.

If you’re interested, you can download the sermons and the slides (PDF) at CMF’s sermon archives. The outline gives a brief description of each message.

1. Creation & Chaos
Scripture Reading: Genesis 1:1-2, 3:1-7; Romans 8:18-23; Ephesians 6:12

In the beginning the Triune God created an orderly universe out of love. Then somewhere in the primordial past a portion of his angelic agents began working against the Creator—war in the unseen realms! Chaos ensued and creation began her groaning. In time, the disorder and chaos that began in the heavenly realms were perpetuated with God’s highest creation in all of the physical world: mankind. The first human pair used their free will to spread sin and rebellion upon the earth. Does God hit the reset button on creation? No, God responds by enacting a mysterious, redemptive plan that would not only set the world to rights, but would eventually set the entire cosmos free from decay.

In the first message of the series, we look at how things came to be broken the way they are today, and how the spiritual forces of evil are still at work exploiting human weakness and opposing God’s will. It’s a struggle between good and evil, but ultimately the real battle is not one of flesh and blood.

2. Cruciformed Sovereignty
Scripture Reading: Isaiah 25:1, 7-9; Matthew 8:23-34; 1 John 3:8b

Isn’t God all-knowing? Didn’t God see this great cosmic rebellion coming? If so, why did he create in the first place? If evil comes to pass, God must have wanted it, right? Do we truly have free will, or is everything already determined? If it’s a real battle between good and evil in the heavenly realms, can God lose? What guarantees do we have that Satan will be outwitted and defeated? These are old questions, both philosophical and theological, but they need fresh biblical answers that are consistent with the God revealed in the crucified and resurrected Jesus—keeping in view the real struggle between good and evil (i.e. a battle of the wills), among what is seen and unseen.

In the second message of the series, we consider the problem of evil and God’s interaction with time (past, present, and future). How does God experience the present with us and see the future? If God’s sovereignty looks like Jesus’ power and domination over evil by the cross, and the real struggle isn’t with flesh and blood, what does this mean for how his followers should confront spiritual evil?

3. Prayer as Holy Resistance
Scripture Reading: Daniel 10:1-14; Mark 9:14-29; Matthew 6:5-13

In the Bible and in our experience, the future is partly open and partly settled. Therefore, prayer can be seen as joining with God in engaging the present in order to shape the future. He calls us in Christ to rebuke spiritual evil, even so-called “natural” evils, and bring about the Kingdom through our words and actions. Prayer is a cry for the Kingdom in an act of holy resistance against the evil that seeks to destroy us and our neighbors. Yes, we are changed when we pray, but so do those things around us when we pray in faith. According to the Scriptures, God acts through his Spirit and his heavenly court (i.e. angels) when we pray according to his will. In the way of Jesus, we resist in continual prayer.

In the third message of the series, we dispel of the notion that prayer only changes you and doesn’t have an effect on God or the outcome of the future. On the contrary, God has built it into the very fabric and framework of space and time that we would work with him in the redemptive story. In fact, without our free participation in the Kingdom’s work of resisting evil, we postpone God’s good promises to us.

4. Prayer in Imagination
Scripture Reading: Exodus 33:7-11; Matthew 6:5-13, 11:28-30 (MSG)

Having a warfare worldview and a robust theology of prayer is good, but it’s not enough. We need to be intentional in practicing a life of prayer. Jesus calls us to remain in constant communication with the Father as we go about our lives. He even expresses the holy desire to pray with his own disciples. But Christ also reveals that getting away to a private place is necessary for deepening our relationship with God and for getting in touch with the unseen realities of the world around us. In order to go deeper with God, we must learn to use a disciplined imagination to see Christ as we meet with him face to face.

In the fourth message of the series, we look at how this existential and mystical part of our faith requires that we use our minds for more than analyzing and doing mental gymnastics. We need a supernatural experience of the living Christ. Only then can we join the spiritual war on terror.

5. Sword of the Spirit
Scripture Reading: Psalm 119:1-16; Matthew 4:1-11; Ephesians 6:10-18

We constantly have messages and images running in our minds, even on repeat. Some are good and reflect God’s truth, others are bad and can hinder us, even destroy us. Filling our hearts and minds with Scripture is a powerful and effective way of combating the flesh and the devil. The psalmist knew that meditating and memorizing Scripture transformed the soul, and washed the dirt from his eyes. And Jesus, God in the flesh, immediately resorted to quoting Scripture when facing the tempter, Satan. How much more ought we make Scripture reading, study, and memorization part of our spiritual arsenal?

In the fifth message of the series, we look at the importance of reading and teaching Scripture to bring about the change God wants in our lives, and for transforming the church. Is our thinking being shaped more by the Scriptures, or by culture and our own limited experiences? How can we use the “sword of the Spirit” that’s at work in the written word to confront evil?

6. Worship as Warfare
Scripture Reading: Exodus 10:1-9; 2 Chronicles 20:1-30; Revelation 4:1-11

Worship is far more than our preferences for music and singing. In fact, true worship should have less to do with our personal preferences and more to do with how best to corporately express God’s infinite worth out of sincere thankfulness and celebration for who God is, what he has done, is doing, and will do for us. Furthermore, worship is an activity of heaven and earth. We join with heaven in our worship. Like it is with prayer, worship is calling down the Kingdom. It mysteriously expands the Kingdom in us and around us—pushing back the darkness that seeks to consume us with fear and hopelessness.

In the sixth message of the series, we look at how worship is used in spiritual warfare. It’s not about the performance. It’s not about our preferences. It’s about calling heaven down so that God’s glory would fill the earth. Worship is a part of spiritual warfare, because it’s not against flesh and blood. We join with the angels singing, and demons flee.

7. Hell Will Not Prevail
Scripture Reading: Matthew 16:13-18; 24:4-14; Revelation 12:10-12

Jesus said he saw Satan fall from heaven like lightening. In other words, our archenemy doesn’t have a chance against God almighty! Jesus crushed the head of the serpent, and now we merely see the erratic floundering of a rogue angel losing his power. Jesus said he would build his church and not even the gates of hell would prevail against her. Our promise comes from the crucified and resurrected one. He has defeated death and inaugurated the Kingdom, which is expanding through the church until his glorious return. What does this look like today while we still contend with a fighting enemy?

In the seventh and final message of the series, we look at how evangelism, in conjunction with our prayers and worship, should be seen as a powerful weapon to advance the Kingdom of God. The growing church will proclaim an end to evil and the rebellion that began long ago.

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“The God of peace will soon crush Satan…” Rom 16:20

D.D. Flowers, 2014.


Brief History of Rapture (Left Behind) Theology

The Left Behind reboot with Nicolas Cage has Christians talking about all things rapture. Oh, joy.

I suspect that the continued cinematic production of such a ridiculous and counter-biblical narrative will only serve to wake folks up to the undeniable truth that rapture theology is nothing more than a baptized escapism–sort of a neo-Gnosticism. And it has only been around since the early 19th century.

Dr. Ben Witherington III, evangelical professor of NT for doctoral studies at Asbury and St. Andrews, has recently completed a video for Seedbed entitled “Where Did Rapture Theology Come From?” (10-8-14).

This brief history of rapture theology is worth watching.

For those interested, I’ve posted the following on rapture theology:

You might also enjoy reading a few blog posts from my friends:

D.D. Flowers, 2014.


Dark Matter vs Dark Energy: War in the Heavens!

Have you ever heard of dark matter and dark energy? If you hold to the Warfare Worldview—that sometime in the primordial cosmos there was an angelic rebellion against God—you might find this interesting.

Dark matter was first postulated due to the gravitational force of galaxies (or lack thereof) which couldn’t be explained by the visible mass of objects in any system. Therefore, it became clear that there is an invisible, ordering force holding space together. Hence, the term “dark” matter.

On the other hand, dark energy is an unseen force that works against the ordering power of dark matter. No, this isn’t science fiction. It’s happening.

“For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.” Paul, Ephesians 6:12 NIV

Astronomers and theoretical physicists state that both dark matter and dark energy once worked together, from the moment of the Big Bang to be precise, but dark energy began accelerating expansion and working against the ordering forces of dark matter around 5 billion years ago.

“…the expansion rate of the cosmos began speeding up about 5 billion to 6 billion years ago, like a roller coaster zooming down a track. That is when astronomers believe that dark energy’s repulsive force overtook gravity’s attractive grip.” Adam Riess, prof of physics & astronomy at Johns Hopkins University

In other words, dark energy is working to rip space apart and repel the unifying “gravitational” forces of dark matter. These are the scientific facts. And this blog post is my theological interpretation of those facts.

So, what I find most fascinating is how close this event—a war in the heavens—is to the formation of planet Earth, some 4.6 billion years ago.

Could this war between dark matter and dark energy be evidence of the spiritual war that eventually caused tohu wa bohu (chaos and destruction) upon the earth, impacting the evolution of life as we know it?

The early church father Athenagoras (ca.130-190AD) said that Satan was originally, “the spirit which is about matter who was created by God, just as the other angels were… and entrusted with the control of matter and the forms of matter” (see Greg Boyd’s Satan & the Problem of Evil, pg. 46-47).

This idea that Satan is the “spirit of matter” is most likely rooted in the NT teaching that the devil is “the ruler of the cosmos” (archon tou kosmou), having power over the physical and material world (Jn 12:31; 14:30; 16:11; Eph 2:2; 2 Cor 4:4)—a challenging worldview to a post-enlightenment audience.

Just as diabolos is from the root “to scatter and cast apart”… so it is with this “dark energy” that would currently appear to be, or is at least feared to be, the eventual demise of the cosmos.

“The reason the Son of God appeared was to destroy the devil’s work.”
1 John 3:8b

We need only to embrace Christus Victor for a hopeful future where, in light of the resurrection, cosmic renewal is promised, therefore, inevitable.

“I consider that our present sufferings are not worth comparing with the glory that will be revealed in us. For the creation waits in eager expectation for the children of God to be revealed. For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God.” Paul, Romans 8:18-21 NIV

I suppose that in the future (possibly after you and I are long gone!), scientists will observe dark energy losing its power, or turned in on itself in a way that can’t be fully explained, certainly not with the rhetoric of the rationalist.

Of course, this “dark” power is already losing its grip on the earth through a Kingdom revolution inaugurated by Christ. It’s no mystery to his church.

May the generation of Kingdom revolutionaries that are around to witness dark matter’s victory over the diabolical forces of dark energy be the first to say…

“We told you so.”

Yes. Come, Lord Jesus. Come.

Viva La Revolution!

D.D. Flowers, 2014.


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