Looking Up

ORex Gentium, et desideratus earum, lapisque angularis, qui facis utraque unum: veni, et salva hominem, quem de limo formasti.
O King of the nations, and their Desire; the Cornerstone, who makest both one: Come, and save mankind, whom thou formedst of clay.
– English from Divine Worship: Daily Office


THE word gentium, Latin for “nations”, is the source of our word “gentiles”. It is the translation of the Hebrew word for nations, גּוֹיִ֔ם, goyim. A singular nation “goy” is Hebrew (and Yiddish) slang for a singular non-Jew, a goy. So, legitimately, this Antiphon can be called “King of the Gentiles” and I think it’s actually more correct to do so, even if it’s politically incorrect. “Goyim” is not always a polite word in some ways (often used as a derogatory) but it is also the Biblical Word for those of us not part of the Jewish Faith. There’s Israel… and then there’s the goyim- everyone else. This antiphon says that the coming Messiah, the King of the Jews, is also King of the Gentiles, מלך הגויים, Melech haGoyim. The Promised One of Israel is, some how, the unification of the one major division in the Hebrew World: us and them. In Messiah, there is no longer an us and a them there is only us.

if the whole point of the Old Testament Law is to set up a peculiar people, distinguished from everyone by their practices and culture, their religion and traditions, then this verse is a huge paradigm shift. Either it means “the whole world will become Jewish” or else it means “Judaism was important for a time but now it’s not”. In the case of the first option, clearly that has not happened because of Jesus. Sadly the second option is usually taken up by Christians of all flavors. It is also condemned by the Church. The place of the Jewish People in God’s plan is always active (CCC ¶839). There must be something else going on.

Another way to read this history is that God created a people in order to reveal himself to them, that he could then use them to reveal himself to the world, long blind to his presence. Thus the Covenant was intended to form the people, but the imporant part of it was the people. Once the people were formed – and once the world was ready – then the Messiah, revealing all of God’s presence in fullness, could be born to the world in order to heal all divisions, including the one that made his birth as possible.

Returning to the problem of evil, though, we love to make “us” and “them” at nearly every turn. God plays a long game. The end goal is salvation – a restoration of the communion between God and all men (always allowing that some men will reject this). The goal has never been to ban bacon, or to get everyone circumcised, or even to get everyone to avoid meat on Fridays. God works though things that seem bad (to Israel) and things that seem bad (to us) but the end goal is not a new Temple, or even a new Church. The end goal is man’s communion with God. God’s willing to use anything to bring this about – even destruction. “….God wills to see the religious and political institutions of Israel destroyed, like the master builder who destroys the scaffolding that now does no more than conceal the definitive building…” (from  God and His Image: An Outline of Biblical Theology by Dominique Barthélemy, OP.) God’s restoration of our communion with him is the only good that actually is.

The King of the Goyim and Israel is the cornerstone uniting both into one, not just Jews and Gentiles, but also God and Man.

This is why, as I mentioned last time, this is our Faith (the ground of our reality). It is also the source of our Hope. No matter how sucky things get, no matter how much we want to call things evil here, our Hope says God’s will be done. And that will is always for the one Good that there is in our sin-ridden world: salvation. Because we are clay we are not able to do anything on our own. We freely submit to the Cross Christ gives us today, here, and now in order that we may be resurrected in his glory. Because he is the King of All, he has the power to do this.

This is our Hope: that something that can never be taken away.

Power of the King

O REX Gentium, et desideratus earum,
lapisque angularis, qui facis utraque unum:
veni, et salva hominem,
quem de limo formasti.
O King of the nations, and their desire,
the cornerstone making both one:
Come and save the human race,
which you fashioned from clay.


MODERN DEMOCRACIES from Athens and England, to latecomers like France and America, are pretty much brainwashed into thinking we have finally gotten it right, politically speaking. We have finally figured out the best, purest, and most just form of government. Those who came before us may have had a few good ideas, which we’re happy to claim for ourselves, but overall democracy is the best way to go. We are quite happy to have crawled out of the slimy pit of our darkest past to the new light of this political system. Never mind, of course that democracy is hardly new: it was discovered in ancient Athens (at least). Further, since it involves a tyranny of the majority over the minority it is almost never actually just – meaning “giving to each what is his due”. The majority has the power to inflict pain if they feel like it whether it is just or not. They have the power to inflict pleasure if they feel like it whether it is just or not and history is filled with examples of majorities doing exactly that, but we are trained to ignore those and, instead, to point at the gross errors of dictators, juntas, and monarchs. So strong is our brainwashing that even these dictators insist on democratic elections and we must resort to saying, “No no! That’s not democracy you’re doing it wrong.” Now, however, the King is coming.

We really have no idea of Kingship any more. Even in countries where there are monarchs, they have sort of become cartoons of their ancestors. Some are comic, like Mel Brooks and feel more like fake kings, but with real crowns. Some are far more serious. Her Britanic Majesty is, really, quite Majestic and Britanic. But she is reduced to a mere shadow of the power that even her father had, and one daren’t compare her to the previous monarch of the same name. Anti-Catholic though she was, she was, at least, a real Monarch and entirely not democratic.

In fact, so strong is our brainwashing about democracy that speaking of a governing authority like this could get one labeled “Fascist” – a word with nearly no content at this point, although we all agree it’s bad. It seems to really only mean “anti-democracy.” Now, however, there is a King coming and many look like the Old Woman talking to Dennis in Monty Python and the Holy Grail. “I didn’t vote for you!” We’re appalled when the answer is, “You don’t vote for kings.”

At the core of this political debate is a question of self-rule. I should have the right to do what I want, when I want, and as I want. And right now I want to have a new elected leader. We think of power as arising from the self and, when collected with other selves, forming power blocks. That block can then (by a collective action) bestow power on an individual or group of individuals. Later that power can be removed. This conception of the self as source of action and power is the root of our political conceptions now and also, our theological ones. For we think that we can freely elect to give ourselves over to a religious path, to freely choose to follow – or not. And we imagine that free choice to be constitutive, constructive: that nothing was before that and, should elect to end it, it will be over. We enter into all personal and business relationships with this mindset and we hold God to the same standards: I’m here because I like you, but don’t cross me. But a King is coming. You don’t vote for kings. They rule by divine right.

In the King James Bible, the word “heart” is used 826 times. It is important to note that it seems interchangeable with “soul”. It’s also important to note that’s not the original language. The Hebrew for this inner part of us is heart: Lev (לֵב) and for soul: Nefesh (נֶפֶשׁ). Together they are used a total of 1,347 times in the Hebrew text of the scriptures. This part of the human (whatever it is) is very important! For Christian Anthropology this is the part of us that lives in communion with God. For some of us we never get to this. The communion is always there (one would cease to exist at all, otherwise) but we never engage in this communion, we never draw from it or strengthen it. It is (and cannot but be) the very source of our very existence, but we can freely elect to shove it away, lock it away, cram it away and drown out its voice. In place of the Heart, we build a “self” and we get very prideful of it. We build into it cosmetic decorations, we make choices, we create an entire “life” and then – in our mistaken Anthropology – if we should happen to get religion, we may deign to offer this self to God and say, “Here look what I’ve built for you. Now, don’t touch it or play with it as you may break it. I’ve still got more work to do.” We never realize that this self – which we have constructed – is a false self. This face we present to God, inviting him to make use of (but not break!) is a false offering, a blemished sacrifice. The offering he wants is the one he formed out of clay, not the fake one we’ve built out of ego. A divine King is coming. And he will rule without our votes.

The source of us, in our heart or soul, is not the fake self we’ve built. But rather it is the very act of communion which we cannot break. God is the ground of all being, the source of existence itself. In that you exist you are in communion with this loving God – like it or not, choose it or not. The choice we all must make, though, is what to do now? I’ve described the first option already. I spent 45 years or so living out that pattern – and most of it quite consciously. I was fully aware that I was making choices, performing actions, engaging (or not) with other people both in and out of religions. I was fully aware that I was “constructing my life”, “being my best self”, and “following my bliss.” Occasionally I would turn, raise it up like Mufasa in The Lion King and say, “Look what I’ve birthed, God! Bless it.” Then I’d go about my business. I can tell you it was a lot of fun: but it was not joy, it was not happiness, and, in the end, it nearly killed me. I don’t mean I would have died any sooner (we all die). I mean there was no “me” left. I nearly killed the core.

But a king is coming who made me out of clay – long before I got around to ruining things into the ground.

For a Christian the heart is the source and summit of all that happens: it is the place of communion with God. Even if you never go there – never enter your own heart – the very being-ness of you is connected to God irrevocably. God loves you or you wouldn’t even be. And God will never unmake you – even when that beingness and love become for you the sheer torture of hell. You will still be and be loved.

From this heart flows all actions: you cannot “create a new self” you can only create a false self if it does not arise from this communion with the King who already reigns in your heart. There’s no being arising from your actions, there’s no other person possible other than the one he’s making for you. And though we can break that person and add scars for an eternity by our addiction to sin and self direction, we can never destroy our heart.

And the person we become constantly bears this heart up to the King. Who is coming. But is already here.

He has formed you and me out of clay – literally the humus of the earth, we are humans. Adam means “earthling”. We are little creatures of dirt. And God lives in us.

The king is here: will you serve him or try to walk away? To walk away ultimately is to destroy your heart – which will destroy your ego as well, making it a hollow shell, a Qliphoth into which Satan can move and have his being. But to stay, well: your self will die then so that you can live forever, your heart in communion with the King. But then you will know – finally – your True Self. You too, will reign.

Great O Antiphons, Advent 2020
O Sapientia (11/15)
O Adonai (11/20)
O Radix Jesse (11/25)
O Clavis David (11/30)
O Oriens (12/5)
O Rex Gentium (12/10)
O Emmanuel (12/15)
O Virgo Virginum (12/20)

This wiki article explains the Great O Antiphons and also why I have eight in my practice rather than seven.

O King

O King of the nations, and their desire, the cornerstone making both one: Come and save the human race, which you fashioned from clay.


Making both one? Walk back through the O Antiphons. They tell a story of division and union.

  • Wisdom is sought in the first one just so we can understand what’s happening. But the Sophia of the Wisdom tradition is through all the world dispersed. Wisdom rules the whole world equally.
  • Adonai is invoked next. He’s the Lord of Israel and the giver of the Law. The Lord does not rule the whole world.
  • Root of Jesse is a sign that one family has been selected out of the whole world to do this. World > Israel > Judah > Jesse > David > Joseph & Mary > Jesus.
  • Key of David is the way Jesus unlocks the hidden meanings of the scriptures, so that even Gentiles might, by the light of his wisdom, read their story there.
  • Dayspring is the way Jesus unlocks the hidden meanings of nature, the first Bible and common to all. As Divine Wisdom has ordered all things sweetly, suddenly we see that it all points to Jesus.
  • King is Jesus uniting all these worlds: the Jew and Gentile, the Scriptural and the Natural, the particularity of one man and the universality of the whole world. But more: Jesus unites humanity to Godhead in his person. The great divisions are destroyed.

In short, the Christian claim is that it’s only ever been all about Jesus. It’s always been about the center point of all history, of all time, of all space. All that is true must point to Jesus: all that is untrue can only point away.

All divisions cease, there is no us and them: there is only God who is all in all.

O King

O Rex Gentium,
et desideratus earum,
lapisque angularis,
qui facis utraque unum:
veni, et salva hominem,
quem de limo formasti.

O King of the Nations,
and the one they desired,
who makes both peoples one,
come and save mankind,
whom you shaped from the mud.

There is this curious article by Philip Turner that showed up in First Things a few years ago and still surfaces every once in a while.

Like many such things it posits to tell “What is really wrong with the Episcopal Church” and launches into a rant about liberal theology. There is a radically new theology being taught in ECUSA, goes the line. It’s the death knell of Christianity as we know it. There is the fully descriptive quote describing this theology:

The Episcopal sermon, at its most fulsome, begins with a statement to the effect that the incarnation is to be understood as merely a manifestation of divine love. From this starting point, several conclusions are drawn. The first is that God is love pure and simple. Thus, one is to see in Christ’s death no judgment upon the human condition. Rather, one is to see an affirmation of creation and the persons we are. The life and death of Jesus reveal the fact that God accepts and affirms us. From this revelation, we can draw a further conclusion: God wants us to love one another, and such love requires of us both acceptance and affirmation of the other. From this point we can derive yet another: Accepting love requires a form of justice that is inclusive of all people, particularly those who in some way have been marginalized by oppressive social practice. The mission of the Church is, therefore, to see that those who have been rejected are included-for justice as inclusion defines public policy. The result is a practical equivalence between the Gospel of the Kingdom of God and a particular form of social justice.

But we need to see that quote with a backdrop of light cast by today’s verse: Christ is the One “who makes both peoples one”. Saint Paul’s epistles are filled with this message of “both peoples one”. In Christ all of us are made one. It really is a message of radical inclusion such as we have no human concept of how to manifest it.

I posit that the issue is not the theology but the disconnection of the theology from its roots, its wholeness: its Catholicity. To understand the message of radical inclusion, one must hear the Full Faith without the nihilism of the reformation that occluded so much of the Truth, or with the inclusion of the the material that leaks through the cracks caused by the wresting of otherwise faithful folks from the bosom of the our faithful Mother Church. It is a message of radical inclusion such as we have no human concept of how to manifest it – outside of the Church.

The quote ably describes a sermon I preached – I confess I was in error. But the error was not in telling a lie, the error was in not telling the full truth. The “Radical justice of Inclusion” is seen outside of the bonds of the Church’s faith: yes we’re all included, we’re all invited to the Eucharistic Banquet of eternity, but the liberal Protestant often version misses the time and the place – imagining it’s here and now, a kingdom of this world. The Conservative Protestant version often misses the dress code, and the reality that it is a party to which we are invited, not a funeral. There’s a near Gnostic hatred of the flesh in the ultra-‘reformed’ traditions, puritanism, tee-totalism, “original sin” and other aspects of the West show it up. Fundamentalism in both its liberal and conservative forms ignores the truth of the Church…

There are sermons in the Fathers that offer much the same message: In Homily V on Ephesians, which touches on the “middle wall” passage, St John Chrysostom says,

What the middle wall of partition is, he interprets by saying, “the enmity having abolished in His flesh, even the law of commandments contained in ordinances.”

Some indeed affirm that he means the wall of the Jews against the Greeks, because it did not allow the Jews to hold intercourse with the Greeks. To me, however, this does not seem to be the meaning, but rather that he calls “the enmity in the flesh,” a middle wall, in that it is a common barrier, cutting us off alike from God. As the Prophet says, “Your iniquities separate between you and Me;” (Isa. lix: 2.) for that enmity which He had both against Jews and Gentiles was, as it were, a middle wall. And this, whilst the law existed, was not only not abolished, but rather was strengthened; “for the law,” saith the Apostle, “worketh wrath.” (Rom. iv: 15.) Just in the same way then as when he says in that passage, “the law worketh wrath,” he does not ascribe the whole of this effect to the law itself, but it is to be understood, that it is because we have transgressed it; so also in this place he calls it a middle wall, because through being disobeyed it wrought enmity.

The law was a hedge, but this it was made for the sake of security, and for this reason was called “a hedge,” to the intent that it might form an inclosure. For listen again to the Prophet, where he says, “I made a trench about it.” (Isa. v: 2.) And again, “Thou hast broken down her fences, so that all they which pass by the way do pluck her.” (Ps. lxxx: 12.) Here therefore it means security and so again, “I will take away the hedge thereof, and it shall be trodden down.” (Isa. v: 5.) And again, “He gave them the law for a defence.” (Isa. viii: 20.) And again, “The Lord executeth righteous acts and made known His ways unto Israel.” (Ps. ciii: 6, Ps. ciii: 7.)

It became, however, a middle wall, no longer establishing them in security, but cutting them off from God. Such then is the middle wall of partition formed out of the hedge. And to explain what this is, he subjoins, “the enmity in His flesh having abolished, the law of commandments.”

St John, if we’re not careful, can sound like the most liberal of post-modernists.

It’s not in the content that ECUSA fails, but in the application. The truth of radical inclusion isn’t a secular one one where we can willy nilly include everyone based on their exclusion in the secular world. More importantly the truth of radical inclusion is not morality-free. The truth of radical inclusions does not over-ride the radical truth of free will: we’re all still free to make choices that put us further away from God rather than closer to Him. The Church shows us by God’s revelation the choices that are to be made to bring us closer to Him. The Church shows us the complications arising from other choices.

But knowing the consequences is not the same as making the choices: which we each must do on his own. Christ is the One that all peoples have desired: but He also must be the one you, yourself desire. When one loves Christ one seeks purity, one seeks communion, one seeks fellowship: one comes to Christ seeking to be made into the image of Christ. One brings one’s will to Christ seeking to conform that will to Christ.

The radical inclusion of the Gospel, and the radical mercy that God offers, terrifies people so much that on the liberal side they deny it by making it meaningless – they deny the changes that are made in the human heart included by God. When one has sat at their table long enough in their purely worldly party, one is horrified to find out one is not in the Church. On the conservative side they deny God’s inclusions by doing away with it legalistically: setting so many hoops and obstacles that, having jumped them all (as if it were possible) one is horrified to find one has jumped out of the Church. They turn the most joyous thing ever into “God’s difficult redemptive love” as Turner says. Sounds rather like a medical procedure, huh?

In the Church, however, God’s radical inclusion is offered to us along with all the changes it requires of us and effects in us. The salvation that is offered to us, the theosis that happens in us, the change of mind required of us waits only our choices. God’s radical inclusion is not a civil rights law, nor is it any kind of law at all. It is the revolution that changes nothing but the human heart: that makes us all one in God.

Of course, that last line about the mud… that’s not a hint that God created us in any way. Certainly it means we all evolved from the slime.

Eat the Rich!

Today’s Readings:

  • 1 Samuel 1:24-28
  • Luke 1:46-56

In the Douay, the RSV and the NABRE with other Mass texts.

Alleluia at Mass:
Rex gentium et lapis angularis Ecclesire: veni, et salva hominem quem de limo formasti.
O King of all nations and keystone of the Church: come and save man, whom you formed from the dust!

The Antiphon at Vespers:
O Rex Gentium, et desideratus earum, lapisque angularis, qui facis utraque unum: veni, et salva hominem, quem de limo formasti.
O King of the nations, and their desire, the cornerstone making both one: Come and save the human race, which you fashioned from clay.

The Readings today are of Mary fulfilling the words of Samuel’s mother, Anna, or Hannah. Mary’s hymn (and Hannah’s before her) is one of the most revolutionary of all scripture, it describes the political goals of many modern nations and political movements:

Fecit potentiam in brachio suo: dispersit superbos mente cordis sui. Deposuit potentes de sede, et exaltavit humiles. Esurientes implevit bonis: et divites dimisit inanes.
He hath shewed might in his arm: he hath scattered the proud in the conceit of their heart. He hath put down the mighty from their seat and hath exalted the humble. He hath filled the hungry with good things: and the rich he hath sent empty away. Luke 1:51-53

The problem arises, of course, when you forget the God who is talking here. Yes, the rich are hungry, and yes the proud are destroyed… but not in the same way that the Marxists would do it. A Christian Gospel doesn’t destroy one or the other groups of people, nor is wealth a sin, per se. The Christian Gospel takes any human division – class, race, nations, sexes, and, in short, it makes both one, or facis utraque unum, as our verse says today.

See most secular politics plays on wins versus losses; haves versus have nots. Politics (modern, ancient, whatever) is a zero-sum game. I have one (whatever) and you do not. If you get the one (whatever) from me, then I do not have it any more. You have +1 and I have -1 and that equals 0. Christianity, however, is a no-sum game. The rich are sent away empty because they are hogging their wealth. In that wealth, in their materialism they are already empty. Yet the poor are empty in this same materialism. If they would offer it up to God, they would become, finally, free in their wealth and the Church would be the stronger because of it. The Mighty have a job to do and their conversion to Christ’s Gospel doesn’t demightify them. It makes them and their might, the rich and their wealth servants of God, brothers of the poor and the powerless.

St John Chrysostom shows us that there are no “good guys” and “bad guys” in the Gospel – no zero sums:

The sins of the rich, such as greed and selfishness, are obvious for all to see. The sins of the poor are less conspicuous, yet equally corrosive of the soul. Some poor people are tempted to envy the rich; indeed this is a form of vicarious greed, because the poor person wanting great wealth is in spirit no different from the rich person amassing great wealth. Many poor people are gripped by fear: their hearts are caught in a chain of anxiety, worrying whether they will have food on their plates tomorrow or clothes on their backs. Some poor people are constantly formulating in their minds devious plans to cheat the rich to obtain their Wealth; this is no different in spirit from the rich making plans to exploit the poor by paying low wages. The art of being poor is to trust in God for everything, to demand nothing-and to be grateful for all that is given.
(From here)

Mary’s hymn is a repudiation of all the division that ruins our world, and also Christ’s Church. Mary’s hymn shows us that here, in the light of her Son, we are all sinners: and we are all working for salvation together. Your poverty and my wealth can divide us, or they can be used by us in God’s service together to heal the world. In God’s world there is no room for fights between classes of people – gay and straight, rich and poor, white and black, men and women, union labor and management, oppressor and oppressed, liberator and enslaver. There is only one class of people: those being redeemed. There is no lesser of two evils when speaking of two of God’s fallen children.

If the rich come humbly before God, eventually they will be healed – just like everyone else. There is no room in the Gospel for insiders and outsiders, even though there are those who are running further away. God wants them, too.

All are made into one.

And Christ is our King.

O King – 6th Advent Meditation

O Rex gentium, et desideratus earum, lapisque angularis, qui facis utraque unum: veni, et salva hominem, quem de limo formasti.

O King of the gentiles and their desired One, the cornerstone that makes both one: come, and deliver man, whom you formed out of the dust of the earth.

It seems there is a silence in Orthodox theology that is not so in the west.  This is not a deficit, this is cultural experience – a difference in things in the west that was, largely, not there in the east. This difference is conversations about democratic government.  For the entirety of the first millennium of the Christian Era, all Christians lived in monarchies.  These would have been “absolute” monarchies to one degree or another, but everyone had a king. Other forms of government evolved in the West towards their modern forms only after the Great Schism. Yet, at the same time, all the Christians of the East – Orthodox, Oriental Orthodox, etc – continued to live in Monarchies (Christian or not)  and after that, in autocracies of one form or another, either Muslim or Soviet-style dictatorships, and although a few traditionally Orthodox lands have moved to other forms, no one has, for more than 100 years, lived in what we might call a fully functioning European-style democracy.  It is this lack of experience that has resulted in a large silence on the part of our Bishops, elders and saints to talk about being Christians in democracies.  (This did, finally, begin to change towards the end of the last century.)

We have very little theological base on which to read about Christ as our King: having earthly Kings (who were largely Christian) and not living in democracies we never worried about “Christian Laws”.  When the state became non- or anti-Christian we shouldered on under persecution.  We simply had no power in those cultures to attempt (or effect) change.

In the west this was not so.  But even there the Church was late to the discussion – only about 100 years ahead of the east, in fact.

I’ve been reading up a lot on the Roman Catholic idea of the Social Kingship of Christ. I will try to keep this Advent meditation away from the “I took a class once/I read that book once” level of discourse.  I do not know enough about this doctrine and, of course, being Orthodox, I disagree with any idea that the Roman church is the sine qua non of earthly manifestations of the Kingdom of God.  But that said, I think the idea is one that needs to be studied by the Orthodox.  In the Western Rite we observe the feast of Christ the King, which feast on the last Sunday of October is not of ancient origin, but rather “Pope Pius XI instituted the Feast of Christ the King in his 1925 encyclical letter Quas primas, in response to growing nationalism and secularism” (quoth the wiki). The first observance of this festal innovation was on 31 October 1926.  I see not but that 89 years later we are still suffering from growing secularism. Nationalism won the day a while ago: we no longer think of our religion as our primary identity, or even our secondary one.

In many conversations one may encounter a cultural assumption that the laws of a state define what is good and true rather than only what is legal.  Recently I heard voiced a sense of surprise that the Roman and Orthodox Churches would not change their doctrines of marriage based on the decision of the US Supreme Court.  (I’m discussing this regardless of the obvious dismissal of those churches as existing outside the USA.)  The party clearly had no idea that the Church declares what is moral in the law of God and the laws of the state are judged moral or not by that same law. The Church, herself, has no power to change what God says, only to respond to it.  I think this surprise is because of the great silence I mentioned above.  We don’t talk about the laws a lot – or about our Christian duties to legislate for God’s kingdom.

O come, Desire of nations, bind,
In one the hearts of all mankind;
Bid Thou our sad divisions cease,
And be Thyself our King of peace.

When a Roman Catholic politician says she will not have an abortion – because it’s a sin – but she will work to pass laws allowing others to get them, she has violated the teachings of her Church: there are documents, encyclicals, and saints to back that up.  This is not so in Orthodoxy even though our moral teaching is the same: we have no place to point and say, “See, Senator Snowe, you have violated the teachings of your Church by supporting these laws.” Even now reading this some of my readers will say “but we are a democracy” implying thereby that Christians should not even attempt to legislate their morals into the laws of the land.  I, myself, hold a non-Christian gov’t as a nullity, with no say over me beyond keeping the peace between persons – and our gov’t is increasingly poor at that. Yet, is there an obligation to me as a Citizen of the Kingdom of God resident in this nation?

There is a slogan, “No Jesus, No Peace: Know Jesus, Know Peace.” If we are living out the Gospel as our primary function (seek ye first the Kingdom of God) we will become good persons and, being good persons, we can be good residents of the place where we live, good neighbors, good friends and coworkers of those around us.  This is not the same as “nice” and “well respected”.  Nor is it the same as “productive” or “partisan”.  The Kingship of Christ is one of obligation rather than of accommodation: if one lives in the Kingdom of God, one is obligated to transform day-to-day life into that Kingdom.  A friend feeds the poor in his city, despite the fact that it is illegal to do so – as the Rabbis say it was also in ancient Sodom.  That is a moral thing to do and it makes him a good citizen – even as he violates the law.

The Kingship of Christ is a paradox, as we were taught by Jesus: the first are last, the last are first. The meek inherit the earth. Those who hunger and thirst after righteousness will be filled with what they crave.  The rich, however, will be sent empty, away.

America is very rich.
And very empty: spiritually dead and also spiritually corrupting;in this we must agree with those radicals of another religion.
Where is your citizenship.
What is your primary identity?

How do you live the Kingdom present, despite the laws around you?