In this week’s Come Follow Me study, Doctrine and Covenants 81-83 offers insight of divine principles that guide us toward a life of faithfulness, service, and obedience. Revealed to the Prophet Joseph Smith in 1832, these sections address leadership, accountability, the blessings of commandments, and the sacred duty to care for the vulnerable. By exploring these revelations alongside insights from the Doctrine and Covenants Institute Student Manual and supporting scriptures, we uncover timeless truths that deepen our relationship with the Savior and inspire us to contribute to the building of Zion.
The Role of Counselors and the Keys of the Kingdom
Doctrine and Covenants 81 begins with the Lord appointing Jesse Gause (later replaced by Frederick G. Williams) as a counselor to Joseph Smith in the Presidency of the High Priesthood. This model of a president supported by two counselors remains a cornerstone of Church leadership today. President Gordon B. Hinckley emphasized that counselors serve as assistants, providing a system of checks and balances that fosters unity and strength (Ensign, Nov. 1990, 49–50). The Lord promises that faithfulness in this calling brings “a crown of immortality, and eternal life” (D&C 81:6), underscoring the eternal rewards of diligent service.
Central to this revelation are “the keys of the kingdom” (D&C 81:2), the divine authority to direct the Church and administer the priesthood. These keys, held by the President of the Church, ensure the orderly progression of God’s work. As we sustain our leaders, we affirm our trust in their inspired guidance, aligning ourselves with the Savior’s plan.
Succoring the Weak: A Call to Discipleship
The Lord instructs us to “succor the weak, lift up the hands which hang down, and strengthen the feeble knees” (D&C 81:5). This charge extends beyond physical aid to encompass emotional and spiritual support. Elder Marvin J. Ashton expanded on this, suggesting that “feeble knees” may represent fear or discouragement rather than mere physical weakness (Ensign, Nov. 1991, 70). Like Carl Heinrich Bloch’s painting Christ Healing the Sick at Bethesda (1883), which depicts the Savior’s compassion for the afflicted, this verse invites us to emulate His love by ministering to those in need. Supporting scriptures such as Isaiah 35:3–4 and Hebrews 12:12 reinforce this call to strengthen and uplift.
Forgiveness and Accountability
Doctrine and Covenants 82 opens with a message of reconciliation between Sidney Rigdon and Edward Partridge, highlighting the power of forgiveness (D&C 82:1). Yet, the Lord warns, “unto that soul who sinneth shall the former sins return” (D&C 82:7), emphasizing the necessity of ongoing repentance. President James E. Faust taught that forgiveness heals us spiritually, freeing us from bitterness (Ensign, May 2007, 69). This dual focus on grace and accountability echoes D&C 64:10, where we are commanded to “forgive all men,” a principle vital for personal growth and unity in Zion.
Much Is Given, Much Is Required
The Lord declares, “For of him unto whom much is given much is required” (D&C 82:3). This verse prompts reflection on our blessings—both temporal and spiritual—and the responsibilities they entail. Elder Neil L. Andersen noted that our knowledge of the restored gospel and sacred covenants sets a higher standard for us (Ensign, Nov. 2010, 41). The hymn “Because I Have Been Given Much” (Hymns, no. 219) echoes this sentiment, urging us to share our abundance with others. Consider: What has God given you, and what does He require in return? Supporting scriptures like Luke 12:48 and James 4:17 affirm that our blessings come with divine expectations.
Commandments as Evidence of God’s Love
In D&C 82:8–10, the Lord reveals that His commandments are given “that your souls may live” (D&C 82:8), framing them as expressions of His love. The promise in D&C 82:10— “I, the Lord, am bound when ye do what I say; but when ye do not what I say, ye have no promise”—offers covenant assurance. Elder D. Todd Christofferson explained that commandments protect and bless us, likening them to a kite’s string that enables it to soar (see “Blessed and Happy Are Those Who Keep the Commandments of God,” Gospel Library).
Personal experiences often reveal this truth: obedience brings peace, strength, and unexpected tender mercies. Additional insights from D&C 1:37–38 and D&C 130:20–21 affirm that blessings are tied to our faithfulness.
Sister Virginia H. Pearce shared a poignant example of a mother whose increased temple attendance didn’t change her children’s choices but transformed her own heart, filling her with peace and compassion (At the Pulpit, 2017, 288–89). This illustrates that the Lord blesses us in “His own marvelous ways,” often beyond our initial expectations (D&C 82:10).
The United Firm: Stewardship and Service
In D&C 82:11–24, the Lord establishes the United Firm to manage the Church’s temporal affairs, including storehouses and revenue generation for the poor and Church projects. This historical practice reflects a modern parallel in the Church’s businesses, which President Gordon B. Hinckley described as tools to serve humanity, not merely for profit (Ensign, Nov. 1999, 53). The vision of Zion as a tent with strengthened stakes (D&C 82:14; Isaiah 54:2) calls us to enlarge our efforts in holiness and service, building a community that reflects divine beauty and strength.
Caring for Widows and Orphans
Doctrine and Covenants 83 addresses the temporal needs of widows and orphans, a priority rooted in the Lord’s compassion (D&C 83:1–6). During Joseph Smith’s visit to Missouri in April 1832, he encountered widows like Phebe Peck and Anna Rogers, prompting this revelation. The Lord emphasizes parental responsibility (D&C 83:4) but assures Church support when needed, a principle echoed in Isaiah 1:17 and James 1:27. President Gordon B. Hinckley urged members to care for those left alone (Ensign, Nov. 1996, 68–69), while 1 Timothy 5:8 reinforces family duty. Today, we can extend love to single parents, widows, and others through acts of service and generosity.
Conclusion: Living the Promises of Zion
Doctrine and Covenants 81-83 invites us to embrace divine guidance through faithful leadership, obedience, and compassionate service. The Lord’s promise—“I, the Lord, am bound when ye do what I say” (D&C 82:10)—assures us that our efforts bind Him to bless us. As we strengthen the feeble, forgive freely, and care for the vulnerable, we contribute to Zion’s growth in beauty and holiness (D&C 82:14). Let us reflect on our blessings, align our lives with God’s commandments, and trust in His marvelous ways, knowing that He fulfills His word as we follow Him.
Supporting Scriptures
D&C 81:2 – Keys of the kingdom
D&C 81:5 – Succor the weak
D&C 82:3 – Much is required
D&C 82:10 – The Lord is bound
D&C 82:14 – Zion must increase
D&C 83:1–6 – Care for widows and orphans
Isaiah 54:2 – Enlarge the tent of Zion
James 1:27 – Pure religion
1 Timothy 5:8 – Provide for family
Additional Resources
“Because I Have Been Given Much,” Hymns, no. 219
“Blessed and Happy Are Those Who Keep the Commandments of God,” Gospel Library
Elder D. Todd Christofferson, “Our Relationship with God,” Liahona, May 2022, 78–80
President James E. Faust, “The Healing Power of Forgiveness,” Ensign, May 2007
By living these principles, we draw closer to the Savior and help establish a Zion that shines as a light to the world.
Part One | Introductory Lesson: "Teach One Another the Doctrine of the Kingdom" D&C 88:77
NOTE TO READER: This is an update and adaptation of the 1975-76 Melchizedek Priesthood personal Study guide published by the Church of Jesus Christ of Latter-day saints. This is part of a series of content created to explore the doctrinal, teachings, and themes from these timeless lessons for modern readers and members of the Latter-day Saint Christian Community. All content is of the contributing writer's opinion and understanding.
"I am a Member of the Royal Household of the Kingdom of God"
A Royal Priesthood: The Calling of Melchizedek Priesthood Holders
What does it mean to be a member of the royal household of the Kingdom of God? It signifies more than just a title—it is a sacred calling, a divine commission to serve as stewards of His kingdom, entrusted with His power and authority. Those who hold the Melchizedek Priesthood, which is after the order of the Son of God (Doctrine and Covenants 107:2-3), are invited to participate in the work of salvation, acting as representatives of Jesus Christ, the King of Kings and Lord of Lords (Revelation 19:16).
... As a young officer in the Canadian army [Elder Hugh B. Brown] was permitted to go to an officer's place of entertainment, and it was not the kind of entertainment that one of a Latter-day Saint background and training would wish to engage in. As he walked around somewhat lonely, he noticed that sitting away on the side, seemingly not enjoying it either, was a young British officer. So, he walked around to where this young British officer was, and he said, "You don't seem to be enjoying this kind of a party, this drinking and this carrying on, and these women dancers." He said, "this young man stood up, and I thought he straightened up inches taller than he usually was, and he said, 'No sir, I can't engage in this kind of activity because I am a member of the royal household of England. I can't stoop to do this kind of thing'."
And as this young British officer walked away, Brother Brown said, "Neither can I because I am member of the royal household of the kingdom of God." (Harold B. Lee in British Area General Conference Report, August 1971, p. 102).
The Apostle Peter taught, "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light" (1 Peter 2:9). This passage emphasizes that priesthood holders are not just servants but royal heirs, called to reflect the majesty, righteousness, and love of Christ in their daily lives.
The Authority of the Priesthood: Kings and Priests unto God
The Melchizedek Priesthood is the very power and authority of God given to man to administer the ordinances of salvation and to act in His name for the blessing of all His children. In the Book of Mormon, Alma describes the high priest as one who is "called with a holy calling, and ordained with a holy ordinance, and taken upon him the high priesthood of the holy order, which calling, and ordinance, and high priesthood, is without beginning or end"(Alma 13:8-9).
This echoes the role of Christ Himself, who is called "a priest for ever after the order of Melchizedek" (Hebrews 7:17; Psalm 110:4). As bearers of this sacred priesthood, Melchizedek Priesthood holders are invited to prepare themselves as "kings and priests unto God" (Revelation 1:6), reflecting His divine rule in righteousness, service, and love.
Building Zion: A Kingdom of Righteousness
To embrace this role is to take an active part in building up the Kingdom of God on earth, preparing for the return of Jesus Christ. The Lord has commanded:
"Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you" (Matthew 6:33).
Melchizedek Priesthood holders are called to be leaders, not in temporal power, but in spiritual influence—lifting, teaching, and ministering as Christ did. This includes administering saving ordinances, preaching the gospel, and strengthening families in righteousness. The Doctrine and Covenants reaffirms this responsibility:
"The rights of the priesthood are inseparably connected with the powers of heaven, and that the powers of heaven cannot be controlled nor handled only upon the principles of righteousness" (D&C 121:36).
The true measure of a priesthood holder’s faithfulness is not in the authority he holds but in the way he exercises it—with humility, patience, and pure love.
A Royal Household: Becoming Joint-Heirs with Christ
Ultimately, those who faithfully exercise the Melchizedek Priesthood are promised exaltation in the Kingdom of God. Paul taught, "And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together" (Romans 8:17).
This royal household is not one of earthly wealth or dominion, but one of eternal glory and celestial unity. Through faithfulness in their calling, priesthood holders help bring souls to Christ and prepare themselves and others to receive the fullness of God’s kingdom.
Thus, to be a member of the royal household of God is to embrace a life of consecration, service, and love, ever striving to reflect the Savior’s light. As we do so, we not only claim our divine heritage but extend the blessings of His kingdom to all who seek His name.
Message from the First Presidency
At the time of the publication of this Melchizedek Priesthood Personal Study Guide, the First Presidency of The Church of Jesus Christ of Latter-day Saints was comprised of President Spencer W. Kimball (1895–1985), with N. Eldon Tanner (1898–1982) serving as First Counselor and Marion G. Romney (1897–1988) as Second Counselor. Their inspired leadership provided doctrinal clarity, encouragement, and guidance to Melchizedek Priesthood holders in fulfilling their sacred responsibilities.
To every man who holds the priesthood of God:
Peter's inspired words declare to all priesthood holders who they are: "Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people. ..." (1 Peter 2:9).
When one holds the priesthood, he is the Lord's agent and is on "the Lord's errand." (D&C 64:29). He is called to stand as the Lord's witness at all times and in all places. He is instructed to "live by every word that proceedeth forth from the mouth of God." (D&C 84:44). If a priesthood holder will magnify his priesthood calling, all that the Father has shall be given him (D&C 84:33-39).
The standard works of the Church will be the course of study for the Melchizedek Priesthood. All Melchizedek Priesthood bearers and all prospective elders should have a regular program of scripture study.
This years Melchizedek Priesthood Personal Study Guide is entitled, A Royal Priesthood. It is designed to place upon the individual the primary responsibility for studying the scriptures and learning the gospel for himself. Quorum meetings should enhance and clarify each member's individual study. All priesthood holders are encouraged to study at home and to bring their scriptures to quorum meetings.
Brethren, we have the rights and the privileges that are associated with the greatest power for good in the universe - the priesthood.
We pray that the Lord will bless you to better understand your priesthood responsibilities and appreciate the great blessings that result from magnifying your priesthood callings.
The inclusion of the Message from the First Presidency in this study guide serves a vital purpose. It provides prophetic insight into the responsibilities, blessings, and sacred duties of those who hold the Melchizedek Priesthood, reinforcing key scriptural themes and eternal principles. By studying their words, priesthood holders gain a greater understanding of their divine role in ministering to others, administering sacred ordinances, and building the Kingdom of God.
Each Melchizedek Priesthood Personal Study Guide is designed to deepen understanding and application of gospel principles, with the Message from the First Presidency offering a foundational perspective to frame the study. Through this inspired counsel, priesthood holders are reminded of their covenant obligations and are encouraged to exercise their priesthood with righteousness, humility, and unwavering faith in Jesus Christ.
By reflecting on the words of the First Presidency, priesthood holders can better align their lives with the teachings of the Savior, magnify their callings, and strengthen their families and communities in faith. The study and application of these messages help ensure that those who bear the priesthood after the order of the Son of God (D&C 107:2-3) are equipped to fulfill their divine commission with power and purpose.
Teach One Another the Doctrine of the Kingdom of God
The 1975-76 Melchizedek Priesthood Personal study guide begins with an introductory lesson - Teaching from the Scriptures Doctrine and Covenants 88:77: And I give unto you a commandment that you shall teach one another the doctrine of the Kingdom. This lesson emphasizes the divine mandate for Melchizedek Priesthood holders to engage in mutual teaching and learning of gospel principles necessary for the Kingdom of Heaven. It underscores the importance of deepening one's understanding of the doctrines of the kingdom and sharing that knowledge within the priesthood community.
The overall objective, and encouragement, is for each one of us to:
Study the Scriptures Diligently: Establishing a regular, thorough, and consistent scripture study routine helps build upon the most foundational spiritual discipline. It is how one comes to understand and comprehend the doctrines and teachings of the Restored Gospel of Jesus Christ. To fully comprehend and understand the Doctrine of the Kingdom of God.
Foster a Spirit of Unity: The hope is to create a healthy and thriving spiritual fellowship and community of believers where individuals feel comfortable sharing their own insights and experiences - strengthening collective faith.
Apply Gospel Principles: Each of us are obligated to implement the teachings of the gospel in daily life, serving as examples to others.
Teach with the Spirit: Each of us are promised the comfort of the Holy Spirit whereby we are able to convey spiritual truths effectively and touch the hearts of men. Inviting them to come unto Christ and grow in fellowship and discipleship.
Adhering to these principles, Melchizedek Priesthood holders - and all members of the Latter-day Saint Community and faith - fulfill their sacred duty to teach and edify one another. Building up the Kingdom of God. As the Apostle Paul taught in 1 Thessalonians 5:11 we are to build up one another in faith. This is also consistent with Jude 1:20-21.
What is the Importance of a Quorum and Christian Fellowship
President Spencer W. Kimball’s message calls upon Melchizedek Priesthood holders to take decisive action in combating worldliness and fortifying the strength of families, quorums, and the Church as a whole:
Brethren, we live in some turbulent times. Our newspapers report acts of violence. Our magazines devote pages to revolting stories of worldliness and debauchery. We can see all around us hearts being cheated and being led by Satan, causing broken homes and broken hearts. It is upon our shoulders - yours and mine, the leaders of the Church and priesthood bearers - to do everything we can to arrest and turn this tide of worldliness.
The Lord has given us our plan of action - the gospel of Jesus Christ. He has also given us the priesthood, which is his power and authority, so that we may act for him in carrying out the gospel plan.
As Melchizedek Priesthood holders, we have the responsibility to administer the gospel, and we hold the keys of the spiritual blessings of the Church. ... Our charge today is to better use the influence of the priesthood by always keeping the priesthood in its leadership position.
It saddens me to think of the inactive bearers of the priesthood of God and their families, who have no active priesthood leadership from their fathers.
To begin to strengthen the priesthood, brethren, we must return to the fathers to their divinely appointed place at the head of the family. As fathers ourselves we must ensure that we do not neglect our own families. We should be teaching our people over and over again that the most important leadership position in time and eternity is that of father.
One of the most important responsibilities of a Melchizedek Priesthood quorum president and of the quorum itself is to strengthen the father in his position as a husband and father. We must, therefore, strengthen the father in his position as a husband and father. We must, therefore, strengthen the quorum. ...
I testify to you from my very soul that the Lord is the head of this Church. He is calling to all of us who will hear his voice. He is calling to those who will search the scriptures, who are striving to live his commandments and honor his priesthood and work his righteousness, who will listen to and follow his servants. He is calling to us to give heed to every word that proceeds forth out of his mouth.
Strengthen the fathers, the quorums, the quorum leaders. Let us give priority to the priesthood. (Spencer W. Kimball, recorded priesthood message, Strengthen the Priesthood Quorum and Fathers, 1 August 1974).
President Kimball's counsel may be broken down into three key areas of ministering: ministering within one’s own family, ministering within the quorum and to their families, and ministering to all members of the ward:
1. Ministering within the Family: Strengthening Fathers and the Home
Key Points:
Fathers have the most important leadership role in time and eternity.
President Kimball emphasizes that the divinely appointed role of a father is to lead, teach, and spiritually guide his family.
Fathers are responsible for ministering to their wives and children, ensuring that gospel principles are taught and lived in the home.
The priesthood must be exercised in the home first.
"To begin to strengthen the priesthood, brethren, we must return the fathers to their divinely appointed place at the head of the family."
A priesthood holder’s first duty is to ensure his own household is built upon the foundation of the gospel before ministering elsewhere.
This includes family scripture study, prayer, Family Home Evening, and personal example in discipleship.
Inactivity among priesthood holders weakens families.
President Kimball laments that many families are without active priesthood leadership from their fathers due to neglect or inactivity.
Active priesthood holders should reach out to those who are struggling or less active to help them embrace their role as spiritual leaders.
2. Ministering within the Priesthood Quorum: Strengthening Quorum Leaders and Families
Key Points:
The quorum’s duty is to strengthen fathers in their homes.
The Melchizedek Priesthood quorum is a place of training, encouragement, and support for its members, particularly in helping men fulfill their roles as husbands and fathers.
President Kimball calls on quorum leaders to proactively support and guide fathers in their priesthood responsibilities.
A strong quorum leads to strong families.
"We must, therefore, strengthen the quorum."
When quorums function effectively—offering training, fellowship, and spiritual nourishment—they help priesthood holders stand firm against the temptations and distractions of the world.
Inactive priesthood holders must be reclaimed.
One of the quorum’s greatest responsibilities is to help inactive brethren return to full activity, ensuring their families receive the blessings of priesthood leadership.
This requires personal ministering efforts, loving outreach, and meaningful fellowship.
3. Ministering to All Members of the Ward: Strengthening the Church through the Priesthood
Key Points:
The priesthood is the Lord’s plan to counteract worldliness.
President Kimball describes "turbulent times" filled with sin and temptation, and he places the responsibility of pushing back against this tide squarely on the shoulders of priesthood holders.
"It is upon our shoulders … to do everything we can to arrest and turn this tide of worldliness."
This means actively ministering, teaching, and exemplifying gospel living in a world filled with moral decay.
The Melchizedek Priesthood is the Lord’s leadership in the Church.
"Our charge today is to better use the influence of the priesthood by always keeping the priesthood in its leadership position."
The priesthood must be exercised with righteousness, love, and diligence to bring others to Christ.
Heeding the Lord’s call through scripture, commandments, and prophets.
"The Lord is calling to all of us who will hear His voice."
This call is directed at those who search the scriptures, strive to live His commandments, honor the priesthood, and work righteousness.
The duty of priesthood holders is to listen to and follow the Lord’s servants, applying prophetic counsel in their homes, quorums, and ministering efforts.
4. Final Call to Action: Giving Priority to the Priesthood
President Kimball concludes his message with a bold call to action:
Strengthen the fathers—because they are the foundation of gospel-centered homes.
Strengthen the quorums—because they provide the necessary training and support for priesthood holders.
Strengthen the quorum leaders—because they are responsible for guiding and lifting those under their stewardship.
Give priority to the priesthood—because it is through the power and authority of God that the Church can combat worldliness, heal families, and lead souls to Christ.
By following these principles, Melchizedek Priesthood holders can transform their families, their quorums, and their wards—bringing about a renewal of faith and discipleship in the Church.
Honoring Sacred Covenants Through Service and Ministering to those Less Active
Mosiah 18:8-9 describes the sacred nature of baptism, and the covenants made during this ordinance. These verses highlight the commitment to follow Christ, bear one another’s burdens, mourn with those who mourn, and stand as witnesses of God at all times, demonstrating the responsibilities and blessings associated with entering into this covenant:
And it came to pass that he said unto them: Behold, here are the waters of Mormon (for thus were they called) and now, as ye are desirous to come into the fold of God, and to be called his people, and are willing to bear one another's burdens, that they may be light; Ye, and are willing to mourn with those that mourn; yea, and comfort those that stand in need of comfort, and to stand as witnesses of God at all times and in all things, and in all places that ye may be in, even until death, that ye may be redeemed of God, and be numbered with those of the first resurrection, that ye may have eternal life.
Speaking on how the members of the quorums ought to help one another, President Spencer W. Kimball gave the following instruction at a seminar for Regional Representatives of the Twelve on April 4, 1974:
Perhaps one of our greatest challenges is to recover to activity the thousands of elders whom we have called "prospective elders" because many of them, though of elders age, have grown to maturity without having been ordained to the Melchizedek Priesthood, and to reactivate the still many others who have been ordained but who have been inactive. President Stephen L. Richards in the October 1949 conference referred to these men:
"Do you know, my brethren, that the greatest reservoir of power and strength in the whole Church is in these quorums of elders? Make that power available to the Church, and it will go forward by leaps and bounds.
At the time, and speaking specifically to the elders who held the Melchizedek Priesthood shared this insight from his 1949 General Conference address:
Some of you began to slip when you let other affairs and other engagements take you away from your quorum meetings. You began to prefer other company to that of your fellow members. You left the work of the quorums to those few sturdy wheel horses always willing to carry on. You subordinated the quorum to other things you considered more important. You gradually lost the desire for the education and the opportunities it affords. And then after you had removed yourself from the warm, stimulating influence of your brethren in the quorum, you found yourselves becoming critical, critical of the teachings, lessons, and procedure, and you summed it all up as rather dull business, possibly without realizing that you and others like you might have made it most interesting and profitable.
President Richards continues and observes the following reality then as it is present now:
Then, my brethren of the quorums, you did other things that drew you away. Without the aid and encouragement of your brethren you succumbed to some weaknesses. If you had smoked before your ordination, you took it up again. If you had never smoked, you formed the acquaintance of men who did, and you took up the practice to be one with them, as you thought. Some of you began drinking a little for the same purpose. You joined the clubs and the societies of these men of the world, sometimes their lodges. You laughed at cheap jokes about the priesthood. You joined in their pleasures and pastimes on Sundays. When you might have been exercising your priesthood, you played golf with them; you went hunting and fishing; and after awhile some of you forgot, forgot that you belonged to a quorum, that you were bound to your brethren by sacred ties, forgot even that you had been set apart and vested with a holy power to make you men "different" from other men in the world.
Now I grant that this may not have been the course of all who have become inactive in the elders' quorums of the Church. Exacting occupations, in some cases, disappointments, real or fancied differences with Church Authorities, and pure indolence may have made their contributions, but on sober consideration, my brethren, I believe you will agree that the course which I have outlined is that which many have followed.
When it comes to spiritual values, moral integrity, and divine authority, compromise is a dangerous path that leads toward personal apostasy. It has subtle beginnings - small concessions to worldly indulgences, justifications and minimization for disobedience. Or leads a person toward an increase attachment to the things of this world - or being conformed to the things of this world (Romans 12:2).
Ministering and serving those who Struggle with Faith Crisis - or Experiencing Personal Apostasy
Scripture warns us of how compromising spiritual truths and values leads toward condemnation. Take for instance Isaiah 5:20 where it declares:
Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness.
Justifying, or minimizing sin, sin or disregarding divine commandments results in the development of spiritual blindness and leads us away from God's truth - and away from our relationship and covenants with Him. Condemnation, therefore, leads toward spiritual depravity and destruction. Romans 6:23 reminds us that "... the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." When individuals persist in sin without repentance, they risk separating themselves from God's presence and forfeit covenantal promises and blessings made.
The Book of Mormon demonstratively illustrates the pattern of personal apostasy - how individuals and even entire civilizations fall because of spiritual compromise. Take for instance the narrative of King Noah and his priests (Mosiah 11-17): Noah led his people into wickedness by embracing luxury, immorality, and idolatry, rejecting the prophet Abinadi's call to repentance.
Korihor (Alma 30) is another example of an individual who fell into apostasy. He is a prime and vivid example of modern apostates criticizing Latter-day Saint Christians, the leaders of the Church, and the policies and doctrines of the Restored Gospel. Many of them are closet Korihors - meaning, they continue to maintain callings, positions of authority within local LDS congregations and communities, and secretly causing division and seeding doubt. Questioning authority of local, regional, and general leaders of the Church. Korihor denied Christ and led others astray with his false teachings. It was only later, and too late, that he confessed he had been deceived by the adversary.
Finally, the Nephites before their destruction (Helaman 4:23-26) experienced a downfall because they "had altered and trampled under their feet the laws of Mosiah, or that which the Lord commanded him to give to his people" - this is a stark warning for us today as members of the Church of Jesus Christ of Latter-day Saints, and specifically, as priesthood bearers: Rejecting divine authority and standards invites spiritual depravity and destruction.
As members of the Church of Jesus Christ of Latter-day Saints, and specifically as worthy Melchizedek Priesthood holders who are assisting in the Lord's work to preach, teach, and build up the kingdom of God: our obligation and responsibility is to minister. To seek out the lost, the struggling, and the afflicted. This call to minister extends beyond those who are active and thriving in their faith; it is a divine mandate to seek out those who are struggling, less active, and/or experiencing trials in their personal lives. Christ, Himself, exemplified this principle by declaring:
They that are whole have no need of the physician, but they that are sick: I came not to call the righteous but the sinners to repentance (Mark 2:17).
As disciples of Jesus Christ, and as ministering brothers and sisters, we are called to follow His example - to seek out, uplift, and minister to those who have drifted, who are burdened by life's challenges, and who may feel forgotten, abandoned, or unworthy. True ministering requires that we meet individuals where they are, offering comfort, encouragement, and spiritual nourishment. This requires grace, empathy, patience, and compassion. All to help one another to come into a unity of faith, being edified, strengthened, nourished, as each individual is drawing closer to the Savior.
Ministering and serving - Calling People unto Repentance and Experience the Forgiveness and Mercy of God
How does scripture direct us to minister to those in need? By providing clear and definitive instruction on how we are to reach out to those in need.
Seek out those who have become less active:
"Remember the worth of souls is great in the sight of God." (D&C 18:10).
Every individual is precious in the eyes of the Lord, and we are called to reach out in love and patience to invite them back into fellowship - restoring them to a healthy community and encouraging them to grow in faith and spiritual maturity.
"Strengthening thy brethren" (Luke 22:32) - is the Savior's charge and commandment given to Peter. This charge and commandment apply to each of us: we are to strengthen those who may have wavered in their faith.
Minister to the sick, the afflicted, and the heavy-hearted
"Bear one another's burdens, and so fulfill the law of Christ" (Galatians 6:2).
The Lord expects each individual to walk beside those who suffer - offering relief, compassion, and understanding.
"Lift up the hands which hang down and strengthen the feeble knees" (Hebrews 12:12) - ministering includes not only physical relief but also emotional and spiritual support.
Comfort those in crisis and those who mourn
"Mourn with those that mourn; yea, and comfort those that stand in need of comfort." (Mosiah 18:9).
Baptismal covenants bind us to a life of service, ensuring we are extending Christlike love to those experiencing grief, loss, or experiencing hardship in life.
True Christian discipleship and ministering ought to mirror the Savior's mortal life - it is personal, consistent, and full of love. He did not wait for anyone who was lost to come to Him. Our Savior sought them out. He sought out the loss sheep and ministered to that one by bringing the lost back into the fold (Luke 15:4-7). This parable teaches that no soul is forgotten; we are called to leave the ninety-nine and go after the one who is missing. Our Savior met people where they are (John 4:7-26), addressing the spiritual needs of the woman at the well with kindness and truth. Finally, our Savior healed and uplifted (Matthew 25:35-36) by serving others - feeding the hungry, clothing the naked, visiting the sick and imprisoned - we serve Him.
President Kimball shared a letter a friend of his had sent "some years ago" and written to "Dear Edgar" regarding a needing a bridge to cross a difficult passage:
"Dear Edgar"
You told me of an experience you once had with a deer-hunting companion in the high Uinta Mountains late one fall in bitter cold and stormy weather. Your companion had become lost, panicky and exhausted from running over the mountainside. He had finally lain down under a pine tree, and by sheer luck you had come upon him before he froze to death. He was still conscious and could talk to you, but in his numbed condition, claimed he was not cold at all. No amount of coaxing on your part could persuade him to get up and move around. He begged to be left alone, insisting he was perfectly comfortable and got sore when you dragged him to his feet and made him move. He really cussed you plenty, you said, when you at last in desperation picked up a stick and laid one or two across his back until he moved to get out of the reach of it. You had to drive him more than a mile like that, for every time you got sympathetic and eased up with the stick, he'd lie down again.
Finally, however, you got him moving faster and faster to get out of the way of the stick, and his blood warmed up and began circulating when he could think clearly again, he thanked you with tears in his eyes time and time again for using the stick and saving his life.
I have the feeling since our conversation the other day that you, and hundreds of other good men like you, are in about the same condition spiritually, as your hunting companion was physically. You came home from your mission all enthused and for some reason you have grown cold. (I'll bet it's because of inactivity in the Church.) So cold you are numb and can't think clearly in spiritual matters.
More than likely you have gotten sore at your ward teachers because they would not leave you alone and probably cussed (to their backs) your quorum president and your bishop because they would not go away and quit bothering you. I am guessing correctly?"
President Spencer W. Kimball gives this thought - a sobering reminder for each of us - regarding how we are to minister in a way where we become bridge builders:
And so here again we need the Bridge Builders.
Here is our great opportunity to become the lighthouse for those who are in the fog or lack of understanding; here is our chance to build a harbor for the lost; a hitching post for the straying. Here is our chance to raise the spiritual, moral sights of the mediocre and to provide even the brave a fire upon a mountain.
His call for each of us to become Bridge Builders is not only a sobering reminder - it is an inspiring call to action regarding the sacred call and responsibility all members of the Church of Jesus Christ of Latter-day Saints possess. One where we are called to reach out in love, ministering to those who are struggling, who are lost, or in need of guidance. His words emphasize that we are to be a lighthouse for those in a spiritual fog, harbors for the lost, and anchors for those who are wandering aimlessly through life. This calling applies especially to worthy Melchizedek Priesthood holders and their charge to minister within their families, their priesthood quorums, and the local wards and communities in which they serve.
Bridge Builders in the Home: Ministering to Families
For Melchizedek Priesthood holders, ministering begins in the home. President Kimball frequently emphasized the vital role of fathers, husbands, and priesthood leaders in establishing a firm foundation of faith and righteousness within the family. The priesthood is meant to bless, teach, and guide—not to control or coerce.
A father’s role is to be the first “bridge builder” within his own household—ensuring that his children and spouse feel the love of the Savior, receive gospel instruction, and have spiritual protection from the world’s influences.
The power of the priesthood is meant to lift and heal. Those who hold this sacred trust must use it to strengthen family relationships, administer priesthood blessings, and help family members draw closer to Christ.
“No success can compensate for failure in the home.” President Kimball’s words remain true today ministering in the family is the first and most essential form of priesthood service.
Bridge Builders in the Ward and Community: Ministering Through the Priesthood Quorum
Melchizedek Priesthood holders are not just responsible for their own families but also for those within their quorum and ward. President Kimball calls them to build bridges for those who feel isolated, disillusioned, or spiritually distant.
Seeking out the lost: Just as the Savior taught that a shepherd leaves the ninety-nine to find the one lost sheep (Luke 15:4-7), priesthood holders are called to minister to the less active, the struggling, and those experiencing a crisis of faith.
Strengthening the quorum: A priesthood quorum is more than just a meeting group—it is a brotherhood of disciples united in the work of the Lord. It is a refuge and a training ground for men to develop their ability to lead, serve, and bless others.
Providing priesthood leadership in the ward: Through home-centered and Church-supported efforts, priesthood holders offer blessings, counsel, and support to ward members in need. They extend spiritual lifelines to those enduring hardships such as job loss, illness, depression, or doubts about faith.
Bridge Builders in the Larger Church Community: Ministering as a People
President Kimball’s charge is not limited to priesthood holders alone—ministering is the duty of all members of the Church. Every disciple of Christ is called to build bridges of love, understanding, and faith.
Ministering to the weary and heavy-laden: The Savior’s invitation is to all: “Come unto me, all ye that labor and are heavy laden, and I will give you rest” (Matthew 11:28). Members are to extend friendship, inclusion, and encouragement to those experiencing personal struggles.
Strengthening the faith of the wavering: Some within our wards and communities may feel disconnected or discouraged in their faith. By offering a listening ear, providing uplifting conversation, and extending invitations to participate in gospel study, activities, and ordinances, members help bring others back to the light of Christ.
Being a source of hope and love: President Kimball described building harbors for the lost and fires upon the mountain for the brave. This means being a beacon of hope and faith, reaching out to those in pain, and ensuring that all—regardless of their struggles—know that they belong in the Lord’s fold.
The Responsibility and Blessing of Being a Bridge Builder
Ultimately, to be a disciple of Jesus Christ is to be a bridge builder—connecting the lost to the Savior, bringing families closer together, and fostering unity and strength within the Church. The Lord expects us to stand as a light to those in darkness, to extend our hands to those in need, and to minister as He ministered.
As President Kimball so powerfully stated:
“Here is our chance to raise the spiritual, moral sights of the mediocre and to provide even the brave a fire upon a mountain.”
Let us take up that calling with courage, faith, and love—ministering in our families, strengthening our quorums, and reaching out to all those in our wards and communities who are seeking the light of Christ. As we do so, we fulfill our divine commission to be disciples, leaders, and builders of bridges to eternal life.
Ammon Saves the King’s Flock | Book of Mormon Art |Minerva Teichert available for purchase
Serving and Ministering with the Love of Christ: Insights from Alma 17-19
The chapters of Alma 17-19 in the Book of Mormon provide essential lessons for modern Latter-day Saints on serving and ministering with the Love of Christ. These chapters recount the missionary efforts of the sons of Mosiah—Ammon, Aaron, Omner, and Himni—who dedicated themselves to preaching to the Lamanites, traditionally viewed as enemies of their people. Their mission was characterized by profound preparation, genuine love, and a commitment to bridging spiritual gaps.
Preparation for their mission involved several key elements. The sons of Mosiah diligently studied the scriptures to gain guidance and understanding. They engaged in prayer and fasting, demonstrating their reliance on divine help. Additionally, they learned the language and culture of the Lamanites to communicate effectively. Their purpose was driven by a deep love for the Lamanites, as they sought to bring the light of the gospel to those who had long been estranged from the truth.
The societal conditions of the Lamanites were marked by moral decay and spiritual estrangement, reflecting challenges similar to those faced in the modern world. The Lamanites were known for their wickedness and idolatry, and their society was engulfed in practices contrary to gospel teachings. Despite this, the sons of Mosiah viewed the Lamanites with compassion and sought to connect with them through acts of kindness and genuine love, emphasizing the importance of Christlike love in overcoming barriers and opening hearts to the gospel.
Ammon’s story serves as a powerful example of serving with the Love of Christ. When Ammon was captured and brought before King Lamoni, he chose to offer his service rather than plead for his freedom. Assigned to protect the king’s flocks, Ammon demonstrated selflessness and courage when he defended the sheep from a band of thieves. This act of service-built trust with King Lamoni and opened the door for Ammon to share the gospel. Ammon’s actions reflected true service, which is rooted in genuine love and dedication to others.
Ammon’s encounter with King Lamoni illustrates several key principles. His willingness to serve without expectation of reward built a foundation of trust. His faith and courage in defending the flocks impressed the king and his servants, leading to a deeper respect for Ammon. This act of service not only protected the king’s possessions but also paved the way for spiritual teachings, demonstrating how acts of love can lead to powerful spiritual awakenings.
The narrative emphasizes the importance of faith and hope. Ammon’s faith guided his actions and decisions throughout his mission. He embarked on his journey with a clear purpose, believing that the Lamanites deserved to hear the gospel despite their reputation. His resilience in the face of adversity and his courageous actions showcased his unwavering trust in God. Ammon’s faith not only influenced his own decisions but also inspired hope in King Lamoni and the Lamanites. His dedication and integrity-built trust with the king, leading to a transformational journey for Lamoni and a ripple effect that encouraged many Lamanites to embrace the gospel.
The lessons from Alma 17-19 highlight the enduring importance of serving with humility, love, and genuine concern for others. Ammon’s example encourages individuals to offer help selflessly, show genuine concern for the well-being of others, and practice patience and kindness. These attributes foster trust and build stronger relationships, essential for effective ministry.
In practical terms, individuals can apply Ammon’s example in their communities through various forms of service. Volunteering for local community projects, engaging in neighborhood outreach, participating in church-organized service initiatives, and performing personal acts of kindness are all ways to demonstrate Christlike love. These actions not only benefit those served but also strengthen the faith and testimony of the individuals performing the service.
The narrative concludes by emphasizing that the Love of Christ, demonstrated through acts of service, remains a powerful tool for bridging gaps and fostering spiritual awakenings in a world often distant from spiritual values. By following the example set by Ammon and the sons of Mosiah, individuals can effectively share the gospel and inspire hope in their communities, ultimately transforming lives through the Love of Christ.
Proverbs 9:10-12 provides profound insights into the interconnectedness of the fear of God, faith, wisdom, and God’s love. These verses emphasize that the fear of the Lord is the beginning of wisdom and that understanding leads to a fulfilling life. To fully grasp the depth of these concepts, it's essential to explore related scriptures and their implications. This journey will take us through the significance of Matthew 17:6, Isaiah 6:5, and Revelation 1:17, and will also delve into the importance of self-awareness and mindful prayer. By the end, you'll have a deeper understanding of true wisdom and how it shapes a believer's life.
In my own journey as a mindful Latter-day Saint Christian focusing on personal recovery, healing, and spiritual growth, I have developed a deeper relationship with my Heavenly Father. This journey has shown me that truly knowing God's love begins with an overwhelming awareness of His greatness, holiness, and power. This recognition shapes our self-awareness, relationships, work, and prayers, making us wiser in all facets of our lives.
It is vital to rest in God's love, but that love is best understood when seen against the backdrop of His awe-inspiring greatness and our own need for His mercy. This perspective doesn’t just comfort us; it transforms us, grounding us in true wisdom that can guide us through all of life's challenges.
... if you have been raised together with Christ, seek the things above, where Christ is, seated at the right hand of God. Set your mind on the things above, not on the things on earth. For you have died, and your life is hidden with Christ in God. When Christ, who is your life, is revealed, then you also will be revealed with him in glory.
Christ's love, unwavering and flawless, extends beyond our imperfections and wandering ways. As the Good Shepherd, He remains devoted to tending to our needs and guiding us back to the righteous path, regardless of our shortcomings. His love is not conditional upon our faithfulness or obedience but is rooted in His unchanging character and infinite grace. It is a steadfast and unwavering love that surpasses all understanding and endures through every trial and tribulation. In embracing Christ's perfect love, we find solace and security in knowing that we are cherished and cared for unconditionally, even in our most vulnerable moments.
The love of Christ, to His believers, signifies a transformative power that transcends human comprehension. Despite our inherent shortcomings and failures to uphold the Father's divine mandates, Christ's love for us remains unwavering and unconditional, reshaping our very existence. This unparalleled depth of love from Christ not only offers forgiveness and redemption but also serves as a beacon of hope and salvation, granting believers a renewed purpose and direction in life. Embracing the love of Christ means acknowledging our imperfections while reveling in the boundless grace and mercy extended to us, leading to a profound shift in mindset and outlook on the world. Christ's love acts as a catalyst for personal growth, fostering a deep sense of gratitude, humility, and unwavering faith in His divine plan. It is through this profound love that believers find solace, strength, and eternal reassurance, fundamentally altering their perception of self, others, and the world around them.
As we embrace the love of Christ and follow His example, our lives serve as a powerful testament to His transformative power and unmerited favor. Walking in the footsteps of Christ not only reshapes our own hearts and minds but also shines a light for others to witness His grace in action. By embodying His teachings and embodying His love in our daily actions, we become living proof of the profound impact He can have on our lives and the lives of those around us.
Christ's love is a transformative force that has the power to revolutionize every aspect of our lives. When we open our hearts to Him, His love works within us to bring about profound changes. Inviting Christ in is not just a symbolic gesture, but a catalyst for real and lasting transformation. As we allow His love to permeate our being, we experience a shift in our perspectives, priorities, and behaviors. It is through this process of surrender and acceptance that we can truly understand the depth and breadth of His love and the impact it can have on our lives. The invitation to Christ is an invitation to embrace change, growth, and healing on a profound level.
Directing our energy towards dwelling on past grievances and the perceived unfairness of life can severely limit our capacity for growth and personal development. When individuals exhaust their mental and emotional resources on thoughts of how they have been wronged, they inadvertently hinder their own progress and potential for positive change. It is crucial to recognize that investing time and energy in negative emotions and rumination leaves little room for constructive pursuits and self-improvement. To truly thrive and advance in both personal and professional spheres, it is essential to redirect our focus towards productive actions and positive mindsets that foster resilience, adaptability, and growth despite life's inevitable challenges and setbacks. By shifting our perspective and channeling our energy into constructive endeavors, we empower ourselves to overcome obstacles, learn from experiences, and cultivate a mindset conducive to ongoing success and fulfillment.
The wounds we carry remain raw for years, hindering any chance of true healing. The pain we've endure becomes a constant burden, weighing down our spirit and clouding our vision of a brighter future. These emotional scars act as barriers, preventing us from moving forward and finding closure. The invisible wounds run deep, affecting our every interaction and decision. Over time, the unresolved hurt festers, perpetuating a cycle of suffering and stagnation. It takes immense courage and self-awareness to confront these wounds head-on, to acknowledge their existence, and to begin the process of genuine healing. Only by facing our pain with honesty and vulnerability can we finally start to mend the broken pieces of our soul and find solace in the possibility of renewal.
To set aside our resentments and hateful attitudes, we must first acknowledge our role in perpetuating them. It's easy to passively wait for the other person to make amends, but true growth requires looking within ourselves. Take ownership of the bitterness that weighs heavy on your heart. Reflect on the reasons behind your feelings and consider the impact of holding onto grudges. Understand that forgiveness is not a sign of weakness but a strength that liberates you from the chains of animosity. Embrace empathy and compassion, recognizing that everyone is fighting their own battles. By letting go of past grievances and choosing understanding over resentment, you pave the way for healing and genuine connection in your personal and professional relationships.
Moving forward, taking charge of our own healing is crucial. Instead of allowing our enemies to hold power over us, it is empowering to choose to let go and focus on finding peace through prayer and reflection on scripture. By seeking forgiveness and learning the art of granting forgiveness ourselves, we pave the way for true healing to manifest within us. This deliberate shift in mindset not only liberates us from the grip of our adversaries but also allows us to reclaim control over our emotional well-being. It is through this intentional practice of self-care and spiritual growth that we can truly break free from the chains of resentment and move towards a path of inner peace and restoration.
Seeking joy and peace in Christ involves surrendering all cares and anxieties to Him and embracing His yoke (1 Peter 5:1-11). It requires a willingness to deny oneself, pick up one's cross, and follow His path (Matthew 16:24-26). By fully embracing this responsibility, one can experience the true essence of His love and guidance, finding solace and purpose in the journey of faith. It is a profound commitment that leads to a profound transformation, shaping one's perspective and priorities in alignment with His teachings. This dedication to seeking Christ's joy and peace is a powerful force that can bring clarity, resilience, and fulfillment to one's life and career.
In our pursuit for a meaningful existence, our focus transcends mere retaliation; our true aspiration lies in cultivating a life teeming with purpose and love for ourselves and those closest to us. Redirecting our energies towards this noble cause is paramount. Let go of vengeful impulses and embrace the richness of a rejuvenated life. Let healing permeate every fiber of your being, allowing you to forge a path illuminated by fulfillment and genuine contentment.
Forgiveness, especially in the context of abuse, is undoubtedly challenging. Many of us grappling with trauma carry burdens of shame, guilt, and a profound sense of powerlessness inflicted by those who’ve harmed us—be it emotionally, spiritually, or physically. It’s even more complex when the individuals in question are family members, which adds layers of complexity to our emotional ties and experiences.
The idea that forgiveness is necessary might be universally understood yet putting it into practice is another story. It involves a humbling journey of self-reflection, recognizing our emotional responses, and grappling with feelings of bitterness and resentment that bind us. Holding onto these emotions often feels like being locked in an emotional prison, where statements like “They don’t deserve my forgiveness!” become the bars that confine us.
Throughout my own journey, I have leaned on both spiritual insights and personal reflections. For instance, the scriptural account in 1 Nephi 7:6-21 has been instrumental in guiding my understanding of forgiveness. It illustrates how Nephi manages to forgive his brothers despite their mistreatment. This passage underscores the profound spiritual and personal growth that can emerge from the act of forgiving.
But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not.
Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; Speaking lies in hypocrisy; having their conscience seared with a hot iron
For the time will come when people will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. They will turn their ears away from the truth and turn aside to myths.
Brandan Robertson appears to be one of many progressive Christians who are attempting to preach a form of Christianity that is based on deconstruction of one's faith. Christian deconstruction appears to be defined as:
Strictly speaking, Christian deconstruction is critiquing deeply held beliefs of one’s faith, particularly within evangelical circles. In popularity, Christian deconstruction requires untangling the ideas and practices keeping one’s faith together up to this point while also uncovering any unhealthy baggage.
Another way of understanding this profound movement comes from Anchors Away blog:
Christian deconstruction challenges the truth of God, the Bible, and the moral value system that God institutes through the scriptures that has resulted in thousands leaving their Christian faith.
And:
... deconstruction has become a fad that is taking the Christian world by storm. Can you blame them? Though there are many reasons for this exodus, they all seem to have a few things in common: They have questions about their faith that have gone unanswered; misbehaving Christians are causing them to stumble; most pastors and youth workers are not teaching and making relevant the truth of the Scriptures to their lives; and others leave because they cannot reconcile the idea of a good God allowing suffering.
What appears to be a revolutionary way of embracing the teachings of Christ, living according to those principles and truths, the example of how Christ ministered among his contemporaries of the first century seems to embrace a more social justice worldview and perspective. Yet are people engaged in this revolutionary movement seducing people from the truth of the Gospel of Jesus Christ? reinterpreting what Christ taught to fit their own perspectives, worldviews, and ideas? The scriptures are quite clear and specific that we are not only to beware of false teachers - but we are also to contend for the faith and to warn others of these individuals who establish themselves in the congregation of the faithful and leading them astray. It is the disease of false teaching and seducing spirits of individuals like Brandan Robertson that are leading people into a false gospel. Denying the very foundations of what Christ taught.
Is there a Disease of Christian Privilege?
Brandan Robertson write an article titled - The Disease of Christian Privilege- where he appears to argue for the progressive movement and deconstruction of the Christian Faith that is based on White Privilege. And what is Robertson's point?
It’s for this reason that this new series is so important for us. To hear other perspectives and worldviews. To hear the ways that our Christian privilege has impacted the lives of people of other faiths. To dispel the lies that Christian Privilege perpetuates that anyone who isn’t a Christian is not Christ-like, is wicked, or demonic.
He argues for a revolutionary way of understanding (what he perceives) to be a different Christ than what modern Christianity teaches. For him, it appears that modern Christians have established a different type of Christ than what one may find in the First Century. This other Christ appears to fit in with the concept of white privilege and therefore attribute to modern day Christian privilege that denies the social justice ideology of Christ.
Robertson begins his argument with the following statement:
In our current cultural climate, there has been a lot of talk about "Privilege". A lot of folks have been forced to examine the ways that our society has been built to favor a certain type of people at the expense of others.
There is nothing disagreeable with this. We appear to be in a cultural crossroads of assessing, evaluating, and questioning our values, beliefs, and personal identity. While this is a good thing - there is also potential harm. Each one of us ought to always examine our life, our beliefs, our perceptions, and understand our own personal limitations, weaknesses, and bias and prejudices. It is how we come to understand, critically examine, and properly think about what is important and what is not important for each one of us.
There is a problem with the initial statement. Robertson follows up in the next paragraph with the heart and core of what type of privilege is being discussed:
We often hear talk about "White Privilege" - it's the reality that Western Culture was designed by white, European, straight, men, in order to function on their behalf, make their lives easier and better, give them advantage in the race towards power, wealth, and success.
This idea - cultural shift and conversation - appears to rest on the following perspective:
White privilege is a concept that highlights the unfair societal advantages that white people have over non-white people. It is something that is pervasive throughout society and exists in all of the major systems and institutions that operate society, as well as on an interpersonal level.
Again, it is true that we all ought to examine ourselves. Socrates is quoted as saying that an unexamined life is one that is not worth living (from Plato's Apology) If we are not willing to examine our lives, our thoughts, emotions, behaviors, perspectives, worldviews, and how we are processing and interpreting information - then we most likely may continue operating under a form of confirmation bias. And it is a challenging task because we do not want to admit that there are some limitations, strongly held bias and prejudicial thoughts, and the motivations and behaviors associated with those thoughts. All of which centers on our own personal values and beliefs.
However, the opposite is just as true because the concept of White Privilege is based on preconceived notions and beliefs - bias and prejudicial understandings and viewpoints. And that is the heart of the issue most are not entertaining or discussing. There appears to be a lack of intellectual integrity associated with the possibility that such terminology and language may be used pejoratively to shame, guilt, condemn, and criticize a person because of their own ethnicity - in this case - individuals who are white and of European decent. And not just any person - men specifically.
The other issue to address is making assertions without any sound or reasonable support for those assertions. Without any supporting information - one is left to wonder if the individual writing this content is merely stating their own prejudicial and bias viewpoint and passing it off as fact. And therein lies the danger. Lacking critical thinking skills and buying into such philosophy - a person runs the danger (and harm) of falling victim to deception and manipulation. The danger and harm are turning from the established absolute truth of who Jesus Christ is, what he taught, and how to live our lives accordingly. Instead, entertaining the teachings of those seducing individuals away from the faith and message of the Gospel of Christ.
Robertson continues his teaching:
And as we examine white privilege, we discover that the way the system was set up to benefit white people was by marginalizing, abusing, and manipulating people of other races, religions, ethnicities, and genders to be used to uphold white men's standard of living, preventing folks that were not white from climbing the ladder of success, wealth, power, and fundamental equality.
Again, an apparent statement without any sound or reasonable support for such assertion. It appears to be more of a polemic opinion against a select group of individuals to bring into question, doubt, and engaged in doing the very same thing the statement makes accusation of. We want to ask the following questions:
How are people being marginalized?
What abuse is being referenced?
How are other people of other races, genders, religions, and ethnicities being manipulated? Where are they used to uphold the White Men's standard of living?
How are people who are not white being prevented from climbing the ladder of success? inability to attain wealth, power, and fundamental equality?
These are honest questions that ought to be asked in this type of discussion. It is an open approach to dialogue to gain insight and understanding. Merely making statements for the sake of appeasing an audience and not presenting any sound and reasonable support for such assertion falls short of intellectual integrity and speaks to one's credibility and authority. It calls into question whether or not Robertson is being transparent and honest in his teachings - or merely misrepresenting for the sole purpose of leading people astray.
Robertson continues his thoughts on the subject of privilege, and specifically on white male privilege:
While our culture is slowly working to destroy those systems of privilege, the reality is that our culture is still set up in ways that are beneficial to white people. That give white people an advantage over people of color in just about every aspect of life.
What we really want to understand is that the progressive movement of deconstruction is a core ideology of Marxist philosophy. It is the principle foundation of Critical Race Theory (CRT).
It is a formulated weaponization to undermine existing institutions that was formulated and invented of the Marxist Frankfort School of the 1930's. Today, the sociological movement is to utilize a Marxist or neo-Marxist understanding to radically shift cultural identity, understanding, and addressing problematic social injustices that appear to be threats. According to American Thinker contributing writer E. M. Cadwaladr - Deconstructing Marxist Critical Theory we read:
In our deconstruction of this leftist tool, let's begin with an examination of the promise Marxism has always made though never achieved. While the language of the promise has changed from "emancipation" and "liberation" to "social justice" over the years, the basic sales pitch behind all leftist proselytism has remained consistent - the promotion of a better and fairer society. Well, who wouldn't want that? Any decent person, given a choice between a fair society and an unfair one, all else being equal, prefers a fair one. For many reasons, I believe that the Marxist formulation is naive and problematic, but for the sake of argument, let's just accept the leftist claim as it stands: their goal is to build a better and fairer society.
Cadwaladr continues his assessment and observation:
In the pursuit of a better and fairer society, critical theory comes with one colossal rub. If we accept that such a society can exist, one of the characteristics it has to possess is at least some degree of stability. Implicit in "better and fairer" must be the notion that most improvements made become permanent. A utopia poised to blow itself apart at the end of one perfectly blissful generation of certainly clashes with the left's new buzzword: "sustainability". Moreover, even the most rabid leftist will admit, if pressed, that change is not always good. For them to believe that white colonizers wickedly oppressed the non-whites of the world, leftist have to imagine some better condition non-whites were living in prior to the colonization. In other words, they have to admit that conditions can get worse in history - that history isn't rigged by nature to automatically make things better. Their argument against conservatism, if they have one, has to be that things can be deliberately improved - not simply blowing up the status quo inevitably leads to an improvement. The indiscriminate destruction of the status quo, however, is precisely what critical theory was designed to accomplish.
Emphasis mine
In other words, when individuals like Robertson discuss the white privilege - they are not discussing deconstruction. They are referring to the act and behavior of destroying established thoughts, institutions, beliefs, and values associated with any form of white male privilege that appears to disfavor those of other faiths, ethnicities, gender identity, sexual orientation, and cultural influence.
And this is the core of Robertson's message - to destroy the prevailing understanding and belief of who Christ is, what his mission entailed, and the teachings and spiritual truths he established. This becomes evident as we continue to critically examine his article and perception on how there is a Disease of Christian Privilege in our culture and society today.
So, what is Brandan Robertson Talking about?
As we look at how Robertson's expounds upon his perception of white privilege - we find that he sees it as an infectious disease needing to be irradicated from present cultural influence. And it is exactly how he presents the nature of Christian privilege in today's culture and social understanding - an infectious belief system that is a disease heavily influenced by white male privilege:
So, when we talk about privilege, this is what we're talking about.
In the same way that the insidious disease of white privilege has infected our culture, it is also true that Christian privilege has infected us as well.
Emphasis mine
He expounds on what he is referring to:
Did you realize that nearly every aspect of our society is built to favor a Christian perspective? From the ordering of days of the week, to the holidays our government observes, the words on our money and monuments, to the very laws that govern us - all of them rely on and favor a Christian perspective
Here, again, we see a statement with no sound or reasonable evidence to support its claim. It is merely an overgeneralization without any significant merit or credibility to its claim. No reasonable explanation of how our society is built to favor a Christian perspective. In fact, for the past couple of decades there is an aggressive and militant movement to deny the fundamental right of religious freedom and its free expression thereof associated with Christian worship and belief. This is evident by the Human Rights Campaign and the Freedom from Religion Foundation to destroy the ability of those who hold to Christian values, tenets and beliefs while preaching and proclaiming diversity, freethinking, and equality.
Robertson further expounds on what he defines as an insidious disease on modern culture and society as it pertains to Christian privilege:
In fact, many Christians take pride in declaring that we are a "Christian nation" or that very least a nation founded upon "Judeo-Christian values". We love knowing that the language and influence of Christianity is favored in this country, believing that God is glorified what a nation and the world is "Christianized".
This rests upon the recent idea and movement that the inspiration of the Constitution of the United States, the freedom, liberty, and pursuit of happiness it espouses, all that the founding fathers stood for had no influence from divine inspiration and to create a society of self-governed people.
However, Robertson is not done in his polemic argument against White Christianity:
On one hand, you may think, this is exactly what Jesus wanted right? To convert the world to Christianity and therefore, create a world built on a Christian rhythm and way of seeing and being?
Or you may think that having a nation that honors Christianity above all other perspectives is just a minor detail that doesn't really effect much for anyone.
But think for a second about growing up in another religious worldview - be it Judiasm, or Wicca, or Islam, or Bahai. None of those worldviews rely on our calendar, our holidays, our language, or our laws.
Imagine what it is like to live in a society where it is hard to get off work or school to celebrate a holy observance. Or when your faith dictates that you pray at a certain points in the day, but your work doesn't provide a space to do that. Or when your faith has been stigmatized as dangerous or demonic by powerbrokers in society - this aspect of your life that is so important to you is now demonized by the powerful forces you to hide or suppress it.
The issue with this assessment is that it is not based on a reality of how people of different faiths are protected from discrimination. Well - except for Christians. The reality is that there are more privileges afforded to people of the Jewish faith, Islamic Faith, and other religious belief system in order to allow them to express and worship according to their own religious beliefs. Yet, when it comes to affording Christians the very right and privilege to freely worship and express their beliefs - it is suddenly oppressed, denied, or suppressed. This occurs within the workplace, within the school rooms, and within operating and owning a business. It does not mean that people of other faiths have experienced some level of discrimination - however, much of the discrimination, persecution, and suppression of one's religious viewpoints is singularly against those who are Christians - and more specifically - White Christians.
However, this does not stop Robertson from considering his own bias and prejudicial perception:
Not only do we as Christian's benefit from Christian privilege, [but we're also actually] proud of it. We tout it as a victory. The more that culture becomes "Christianized" the more we've accomplished our mission.
What's stunning is that this is the furthest thing from what Jesus taught, hoped for, or embodied.
And here is where Robertson deviates from what scripture reveals about who Christ is and what Christ taught. He does this in order to present a different Christ that apparently preached a different means of living and embracing life. Doing so, he appears to actually engage in bearing false witness and lack any credibility and authority to rest upon actual scripture to support his supposed understanding of Christ and his teachings.
Misunderstanding the Great Commission of Jesus Christ
Robertson appears to appeal to the great commission found in Matthew 28:16-20:
Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. And when they saw him they worshipped him, but some doubted. And Jesus came and said to them, "All authority in heaven and on earth has been given unto me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.
What does Robertson say Christ called his disciples to do?
Jesus never called for his disciples to Christianize culture. To make every aspect of culture about Christianity, and to marginalize and minimize those who were not Christian.
He didn't even call us to convert everyone to a new religion called Christianity - that's not what the Great Commission is all about.
No, Jesus called us to go into the world and proclaim good news - news of liberating love for everyone - and to make disciples, or in other words, invite people to follow the example of Jesus. To emulate the life Jesus lived and work to create the world he dreamed of
And did you know that you can do that without ever making someone a Christian? In fact, did you realize that when Jesus told his disciples to go into the world and preach the gospel, there was no such thing as Christianity - it didn't exist. He wasn't telling them to make people Christian.
He also wasn't clearly telling them to make people Jewish - we find that out in the Book of Acts.
He was not asking them to ask anyone to convert from their religion, or their culture, or their social setting. Rather, he invited everyone in every culture and context to embrace a path of self-sacrificial love for the good of their friends, neighbors and enemies.
It appears to sound good - solid and appears to have some merit of truth. The problem is that when Christ sent out the disciples to preach the Gospel (good news) they were to go unto those of the Jewish faith. It was not until Acts when Christ commissioned the gospel to be preached among the Gentiles - and then the calling of Paul as an apostle to the Gentile Christians. And while it is true there was no reference to the disciples being called "Christians" (until Acts) - the calling of the disciples involved something that Robertson tends to forget:
To Make Disciples - μαθητής, οῦ, ὁ - matthetes (math-ay-tes') => A disciple, a learner, a pupil: Properly, a learner, a disciple; a follower of Christ who learns the doctrines of Scripture and the lifestyle they require. And who did Christ say were true disciples? Matthew 16:24-26 shares what Christ means by disciple: "if anyone would come after me, let him deny himself and take up his cross and follow me for whoever would save his life will lose it, but whoever loses his life for my sake will find it. For wat will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul?" And in order for us to deny ourselves, to take up our cross and follow after him, we must be born again: "Truly, truly I say to you, unless one is born again, he cannot inherit the kingdom of God." Christ continues, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God." While Robertson initially appears to understand what Christ was instructing his disciples to do, he misses the point that Christ taught the disciples that those who truly are willing to become disciples are to experience a spiritual awakening and be willing to deny themselves of all things and to take up their cross and follow Him.
Baptizing them: When a person experiences a spiritual awakening, they are called to repentance. Desire a willingness to change and commit themselves over to following Christ. The New Testament speaks directly to the ordinance of baptism and the significance and importance it holds. When Peter preached on the day of Pentecost, the people were pricked in their hearts and asked: What shall we do to be saved? In response, Peter instructed that they need to: (1) Repent of their sins; (2) Believe on Jesus Christ; (3) Be baptized for the remission of their sins; and (4) receive the gift of the Holy Ghost. The Apostle Paul gives a profound understanding of the purpose of baptism in Romans 6. In this pericope, he remarks that those who are baptized unto Christ are now to consider themselves dead to sin, dead to their former self. This includes any previously held belief, identity, and values. It includes previously held religious viewpoints. Instead, those who are baptized are to consider themselves servants of righteousness: "Let not sin therefore reign in your mortal body, to make you obey its passions. Do not present your members to sin as instruments for unrighteousness but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. For sin will have dominion over you, since you are not under law but under grace (Romans 6:12).
Teaching them all that I have commanded you - What was it that Christ taught the disciples? What were they to teach others who were Jews (and then subsequently those of the Gentile nations)? Essentially the two great commandments: To love God and to love others. To love God means that we put away any idols that may intrude on our devotion, loyalty, and faith in God. Things that may get in the way of our following after Christ. It is to mean that, as the Apostle Paul writs in Romans 12 that we are to give over to the transformation and renewing of our mind. Greek for transforming is metamorphoo - μεταμορφόω - and is the term we use for metamorphosis. It essentially means that we allow the teachings of Christ transform or change our inner sense of reality. In other words, the Apostle Paul writes that we are to be changing our inner sense of perspective, inner reality through the renewing of our mind so that we are able to prove what is that good, and acceptable, and perfect, will of God. We are not to be conformed to this world or its understanding. The teachings of Christ are transformative, are renewing, and generate within us our ability to do the will of God. It is literally a call to conversion from our old way of thinking, believing, and living in order to adopt and live according to new values, beliefs, and ideas.
While the idea of a Christian religion did not exist during the life of Christ, and that He and the disciples were Jewish - following the traditions, teachings, and festivals of the Jewish religion - Christ proclaimed to be much more than a teacher. He was the promised Messiah that would come to liberate and redeem humanity from sin and death. To bring about the plan of Salvation whereby God's desire to and will is to bring to pass humanity's eternal life and immortality (Moses 1:36).
And yes, he did call forth that we follow a path that required sacrifice, a path that is established on love - it also required that we convert from our old ways, our old beliefs, shift from our old values and traditions. To say that Christ did not call forth one to be converted and born again is to deny the heart and core message of the Gospel.
In essence - what Robertson is denying is the efficacy of Christ's infinite atonement and purpose of God's will and desire for humanity to find redemption from the bondage of sin and death. It is in the perspective of progressive liberal and leftist ideology that Christ was more of a social justice warrior challenging the systemic oppression and liberating people to live according to their own understanding - only to embrace the idea of love and acceptance of one another. Denying the fact that Christ spoke clearly and with authority that unless one denies themselves their present identity - and are not born again, are not baptized, shall not inherit the Kingdom of Heaven. No matter how they may live their lives. If they are not willing to change - only to adopt what sounds good - they are not following Christ. They are following their own understanding and construct of who they desire Christ to be.
And, unfortunately, Robertson does not stop there as he continues to push his idea and philosophy further:
Adoption without change
Robertson appears to promote this idea that one does not necessarily have to experience any significant change. Or one is able to adopt certain aspects of Christ's teaching, use his life as an example to live one's life without making any significant change in theirs. Here is how he states it:
Have you ever considered that many of the earliest followers of Jesus never converted from Judaism? They simply adapted Jesus' teachings to their own religious teachings.
And throughout history, many various religions and cultures have also adopted Jesus' teachings and example without ever becoming a Christian.
See, what I want you to hear this morning is that Jesus was not a Christian, God is not a Christian. And God doesn't want everyone to become Christians.
That isn't the point.
Christianity isn't the best religion. It's not the most correct religion. And I firmly believe that the earliest followers of Christ and Jesus Himself would have been horrified to have seen the religion that emerged in Jesus Name.
Followers of Jesus were called to follow Christ into their own culture, religion, or context, not to join a new religion.
The obvious reason that many of the early followers of Christ did not convert from Judaism is because they were Jewish. And it was not until Peter had a vision and then the call to go to the house of Cornelius and preach to Cornelius and all his household to where they were baptized into the Way (which was the original term of those who followed Christ).
What people, like Robertson, forgets is that while the disciples were going about preaching the Gospel - they encountered persecution by the Jewish leaders of the Pharisees and the Sadducees (Saul being among them who had writs of arrest for many Christians). Peter was imprisoned numerous times. Not only were the early followers of Christ persecuted and oppressed by the First Century Jewish religious leaders - they also were oppressed and severely persecuted by the Roman Empire. To the point that many were put to death for their belief in Christ. To become a Christian in the First Century meant that you have placed your life in jeopardy. Even Christ knew this:
But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; and ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. ... And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents and cause them to be put to death. And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved. But when they persecute you in this city, flee ye into another ...
Matthew 10:17-23; cf Matthew Chapter 10).
Even before this, Christ gave the sermon on the mount and towards the end of the Beatitudes he says - Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of Heaven (Matthew 5:10). Thus, to become a Christian in the First century (whether Jew or Gentile) meant persecution, suffering, and even death.
Infiltration of Heresy and False Teachings- Premise for an Apostasy
Now, if you are a casual student of scripture, specifically the New Testament, you will become aware of the numerous times the Apostles warned, counseled, and instructed people they wrote to regarding false teachings. And since the New Testament is predominantly letters written by the Apostle Paul - he constantly wrote to various Gentile Christian believers regarding how soon they were falling away. Some were being seduced into believing that part of the Gospel required that they observe circumcision in order to be considered the seed and children of Abraham by those who were Jewish members known as the Judaizers; or those Gentiles bringing with them their pagan rituals, beliefs, practices, and philosophies and adapting them within what the Gospel message is.
Beyond the First Century, and the Apostles, early Church Fathers constantly engaged in warning and combating the growing false teachers, teachings, philosophies, and other such heresies that became predominate. For instance, let us consider the Epistle to the Ephesians Ignatius wrote:
… for that ye all live according to truth, and that no heresy hath a home among you: nay, ye do not so much as listen to any one, if he speak of aught else save concerning Jesus Christ in truth. For some are wont of malicious guile to hawk about the Name, while they do certain other things unworthy of God. These men ye ought to shun, as wild-beasts; for they are mad dogs, biting by stealth; against whom ye ought to be on your guard, for they are hard to heal. … Let no one therefore deceive you, as indeed ye are not deceived, seeing that ye belong wholly to God. For when no lust is established in you, which hath power to torment you, then truly ye live after God. I devote myself for you, and I dedicate myself as an offering for the church of you Ephesians which is famous unto all the ages.
John Lightfoot: Apostolic Fathers - The Epistle of Ignatius to the Ephesians (approximate dating, 60 years after the Apostle Paul's letter to the Ephesians - around 107-116 AD).
Ignatius continues:
But I have learned that certain persons passed through you from yonder, bringing evil doctrine; whom ye suffered not to sow seed in you, for ye stopped your ears, so that ye might not receive the seed sown by them; forasmuch as ye are stones of a temple, which were prepared beforehand for a building of God the Father, being hoisted up to the heights through the engine of Jesus Christ, which is the Cross, and using for a rope the Holy Spirit; while your faith is your windlass, and love is the way that leadeth up to God.
Ignatius further explains that the Ephesian Christians were not to be deceived because corrupters of houses shall not inherit the kingdom of God. And then there is the condemnation of those who corrupt the gospel with evil doctrine of God for which Jesus Christ was crucified ... shall go into the unquenchable fire. And not just those who preach false teachings - corrupting the doctrine of Christ and the message of the Gospel - those who also hearken unto the false teachers shall also share the same fate.
From a Latter-day Saint perspective, the apostasy of the First Century church occurred toward the end - or at the dawn of the Second Century. This is historically accurate due to the rise of various forms of Christianities that brought in various traditions and beliefs that were counter to what Christ and the first apostles taught. And one of the main competing movements were the various Gnostic Sects who produced their own set of scriptures (Nag Hammadi Library).
Bart De. Ehrman even researched and published a book titled Lost Christianities: The Battles for Scripture and the Faiths We never Knew. Each claiming orthodoxy and tradition that rested upon who they understood Christ to be.
Therefore, having an accurate and historical understanding - of course one may come to the conclusion that people were called to follow Christ. However, to further claim that following Christ meant taking what he taught, his ministry and example and assimilating it into present culture, beliefs, religious practices, festivities, and the like was encouraged - delineates from the efficacy of Christ's teachings and infinite atonement. It is because many people did assimilate much of the doctrine of Christ into their own cultural identity and understanding that we see a historical rise in false teachings that perverted the original message of the Gospel.
Today, progressive and leftist deconstruction of the Christian faith is a modern-day false teaching that is insidiously seducing and leading many individuals away from the truth and heart of the Gospel of Jesus Christ.
Misunderstanding Christian History to push a Progressive Agenda
Robertson continues to share his thoughts and perspectives on what he deems to be an insidious Christian Privilege disease in modern culture and society today:
But within the hundreds of years after Jesus and his disciples were gone, the followers of Jesus began to advocate for a certain set of religious practices, certain doctrines, certain hierarchal structures - they began to do exactly the opposite of what Jesus himself did - they created institutions of privilege and power.
They diluted the simple way of Jesus and created a religion that had very little to do with giving to the poor or loving your enemy, and more to do with appeasing God and paying one's religious dues to an institution in exchange for salvation after death - something Jesus rarely talked about at all.
History of the Christian faith is much more complicated than what he appears to present. While there is historical precedence regarding some of what he is saying - the conclusion appears to beg the question: what was it that Jesus rarely talked about? And, furthermore, what does Robertson mean by one having to pay their religious dues to an institution in exchange for salvation after death? Is he referring to Christ rarely talking about eternal life? If this is the case, he is definitely not in line with scripture because Christ spoke predominately about who will and who will not partake in the Kingdom of Heaven. Many of Christ's parables are all about the nature of the Kingdom of Heaven.
Robertson further argues:
When Christianity was endorsed by Emperor Constantine and later made the official religion of the Empire - again, something that Jesus himself would have been enraged by - and the Christians were given power and privilege, they quickly abandoned the simple path of Jesus in exchange for the things of the world.
And for almost 1700 years, this new religion called Christianity grew and spread as a political, social, and religious force. The Christian Church - whether Catholic, Orthodox, Anglican, or other- grew into powerful institutions and amassed quadrillions of dollars.
When you fail to present something of historic value - and attempt to pigeon-hole your own bias and prejudicial worldview - you are engaging in misleading people from the truth. What Robertson presents is not historically accurate.
The Roman Emperor Constantine united a fragmented and divisive Roman Empire. Under the reign of Diocletian and Maximian (305 AD), they handed over rulership of East and West. Under Diocletian, the rulership of the Eastern Roman Empire fell onto the shoulders of Galerius and Maximians son - Maximinus was Caesar to Galerius. The Western Roman Empire fell under the jurisdiction and authority of Constantius and Serverus served as his Caesar.
It was Constantine who inherited the Western Empire, due to his father's death in 306 AD. It is when the Civil Wars of the Tetrarchybegan - Constantine securing victory and uniting under one Emperor:
War of Constantine and Maxentius and the liberation of the Southern parts of the Empire
The Battle of the Milvian Bridge - where Constantine received a vision of the Chi-Ro and promised victory if he marched under this symbol of the Christian Faith
War of Constantine and Licinius with the Edict of Milan and the final civil war and the liberation and end of Christian persecution within the Roman Empire
The Chi-Ro being the earliest symbol of Christian identity where the Greek Monogram of chi (X) and rho (P) were combined. These first two Greek letters represented Khristos Christ.
Another issue is that when you look at the historical records and accounts of Constantine the Great, he remained a Roman and a Pagan himself - only to be baptized by the sprinkling of water on his death bed by Eusebieus of Nicomedia. Not only did Constantine unite the Roman Empire, and ended the Christian persecution in the fourth century, he also called for the convention of Bishops and oversaw the council of Nicea. This was due to what is known as the Arian controversythat threatened to split the Roman Empire. This theological controversy was a disputation between Arius and Athanasius of Alexandria and centered on the nature of Christ and homoouios.
While Robertson appears to not be too far off the historical reality of a universal apostasy of the original teachings of Christ - and the priesthood authority to administer thereof; he does appear to misrepresent and misinterpret the historical account for his own personal progressive agenda and deconstruction of faith.
Deconstructing an Elaborate Strawman Fallacy and Argument
When it comes to discussions, providing information, and engaging an audience - one may do well to ensure they are not employing any potential fallacies within their arguments. It is one thing to present facts, argue a point, and establishing support for claims and assertions. However, one loses intellectual integrity and credibility when they are unwilling to support their assertions, make overgeneralized statements, and utilize logical fallacies as a means to establish their perspective as the right one to accept.
Up to this point, Brandan Robertson appears to weave an intricate and elaborate strawman argument. A fallacy where he presents that is overstated, exaggerated, misinterpreted, and sometimes utilizing information that is taken out of context in order to appear to refute it with sound logic and reason. What is the position he has established that is the strawman? How Christian privilege is an insidious disease perpetuated by a history of White Privilege that threatens day culture and society and therefore needs to be deconstructed in a manner to adopt a new way of believing and living life.
He begins to move toward dismantling the presupposed position of Christian Privilege with the following assertion:
Christianity became the most powerful force in the world, and in a very real sense, even to this day, it still is.
Do you see the irony? The religion founded y a man who was murdered by the Empire for being opposed to the oppressive ways of the empire became a religion endorsed by the Empire.
False - Christ was the promised messiah that would come to bring redemption and salvation unto all of humanity. He proclaimed this numerous times in the Gospel accounts. Paul testified of this in his letters, and the Old Testament is filled with symbolism and messianic prophecy regarding the coming messiah.
While it is true that Christ opposed the false teachings and oppression under the Jewish religious leaders of his day - he fulfilled the ends of the Law as the sacrifice needed to break the bonds of sin and death. His death, burial, and resurrection testify unto humanity the reality of the power and infinite atonement available to all who are willing to come unto Christ and be perfected in him.
Neither was he a homeless itinerant teacher.
And granted that there is a history of oppression and continual marginalization of people - there is also historical precedence of those who have spoken out against the injustices of the established power and authority of such institutions. Whether they were kings, emperors, or even Presidents. The movement of translating the Bible into common language for all to read and study gave rise to the Gutenberg Press where the first common language Bible was published. The Protestant reformation under Martin Luther who nailed his 95 theses on the Catholic church door because of the selling of indulgences. Discovery of the New World and the movement to escape religious persecution and tyranny under a King that evoked a revolutionary war for independence whereby a new form of government was established.
Despite this evidence - we read the following assertion:
Church - this is our tradition. This is our reality. And yet we rarely think in this way. In fact, if you grew up in church, you were likely conditioned never to think like this. To in fact, oppose thinking.
This is a hasty generalization fallacywhere Robertson appears to make a general statement of small portion of people who may have experienced something that now applies universally to an entire group of people.
Most people of the Christian faith are not opposed to any form of thinking. Any person who has any modicum of intellectual integrity actually has studied Church History, the impact and influence it has had on various different cultures and societies, and some of the harsh realities of how certain individuals of authority used their power to corrupt and oppress people. To say that people are conditioned to not think this way is akin to say that Christians, in general, appear to be ignorant of their own history and heritage.
Proclamation of False TeachingsAvaileth much
Now that Robertson provided a strawman argument, bridged his argument with bias and prejudicial understanding of Christian history, and then make a claim that Christians are taught not to think on such things - he appears to introduce false teachings.
The first of which is denying the reality and claim of Christ himself. He does this by stating:
You were taught that Jesus was the only way to God - which actually meant that Christianity is the only way to God - and told that if we didn't make the world Christian, it'd go to hell in a hand-basket.
Putting aside the asinine and pedestrian appeal to emotion of this statement: Robertson appears to deny the statement Christ made:
Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the father, but by me.
John 14:6, KJV - In response to Thomas question
In his conversation with Nicodemus - Christ said that unless a man is born again - he can in no way inherit the Kingdom of Heaven (John 3). Another place, a rich young man came to him and asked how he is able to inherit eternal life. Upon this, Christ responded that the young man ought to keep the commandments. The young man replied that he had since his youth and then asked what he lacked The Savior replied:
...If thou wilt be perfect {complete}, go and sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.
cf. John 19:16-29
Upon hearing this, we read that the young man turned away from Christ and was sorrowful because of the wealth of his possessions. This prompted a question among the disciples as to who can be saved. The Savior responded that those who forsake worldly possessions, relationships, inheritances for his sake shall be blessed and inherit everlasting life.
In some instances, when a person comes into faith and decides to follow Christ - they may have to give up family. They may have to forsake certain employment ventures. They may need to sacrifice investments and money - that is ultimately between them and Christ. However, what we do know is that there is a cost to discipleship. And it requires us to give up those things which may come between us and Christ. It may require that we give up certain attitudes and behaviors. It may require that we give up living a certain way. It may require that we give up previous beliefs and worldviews - to including those that are of a religious nature we grew up with. Any person who is not humble enough to forsake things in their life to follow after Christ - they will have no part in the kingdom of heaven. This includes blessings that will be bestowed upon those who do make such sacrifices.
And finally, Christ proclaimed the following truth:
Jesus said to them, "I am the bread of life; whoever comes to me shall not hunger, and whoever believes on me shall never thirst. But I said to you that you have seen me and yet do not believe. All that the Father gives me will come to me, and whoever comes to me I will never cast out. For I have come down from heaven, not to do my will but the will of him who sent me. And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. For this is the will of my Father, that everyone who looks on the Son and believes him should have eternal life, and I will raise him up on the last day."
John 6:35-40, ESV
When the Jews heard this, they grumbled and questioned what he said. In answering them, Jesus further stated:
Do not grumble among yourselves. No one can come to me unless the Father who sent me draws him and I will raise him up in the last day. It is written in the Prophets, 'And they will all be taught by God.' Everyone who has heard and learned from the Father comes to me - not that anyone has seen the Father except he who is from God; he has seen the Father. Truly, truly, I say to you, whoever believes has eternal life. I am the bread of life. ... This is the bread that comes down from heaven, so that one may eat of it and not die. I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is my flesh."
John 6:41-51, ESV
The entirety of John 6 is the Jews disputing among themselves. Grumbling at what Christ is saying and attempting to reason with him what they found to be a hard saying - or hard teaching. Eventually, many ended up turning away from Christ.
It is the absolute truth that Christ is the only way to eternal life. This is not something that is based on some systemic oppressive institution. It is Christ himself saying the simple truth - I am the way, the Truth, and the Life - no one can enter into the Kingdom of Heaven without believing on my name - being born again and denying themselves and taking up their cross and following after me. This is scripture. This is truth.
The second teaching appears to focus on electing political leaders. Robertson states:
We were taught that if we didn't try to elect politicians and leaders who advocated for Christian values and ideals, that we were failing Jesus' call to be faithful disciples.
This statement appears to have in mind the idea of Christian Nationalism. According to Christianity Today's article - Paul D. Miller defines this as follows:
Christian nationalism is a political ideology about American identity. It is a set of policy prescriptions for what the nationalists believe the American government should do. It's not drawn from the Bible. It draws political theory from secular philosophy and their own version of history as well. Andrew Whitehead and Sameul Perry ... say Christian nationalism is a cultural framework, a collection of myths, traditions, symbols, narratives, and value systems.
The article continues describing how Christian nationalism advocates a fusion of Christianity with American civic life. And this is based on the belief that Christian nationalism believes that the American nation is defined by Christianity and that the Government should take steps to keep it that way to sustain and maintain our Christian heritage. Such advocacy of this movement focuses on how society ought to sustain and continue our identity as a Christian nation.
From this perspective, I agree that there is a seemingly harmful prescription of sustaining and maintaining America's identity as a Christian nation. And it is no wonder that many individuals, like Brandan Robertson, are speaking out against such ideology. However, what tends to happen is the movement away from the heritage of American Patriotism.
In the Christian Chronicle: An International Newspaper for the Churches of Christ opinions editor Jeremie Beller writes on the difference between Patriotism and Nationalism. He shares his thoughts as follows:
Patriotism is a sense of respect, appreciation and preference for our country that comes through personal experience and heritage. It is the same sense of pride and preference felt by citizens of other lands. Those of us born in the U.S. and blessed to travel the country have a fondness for the unique beauty within our borders.
He continues his observation:
Patriotism is also a sense of pride for the good things in our nation: acknowledgement that "all men are created equal", that opportunities to freely worship and our relatively peaceful and quiet lives. Given a choice, patriotism makes our country our preference.
Beller contrasts Patriotism with Christian nationalism as an ideology that creates a patriotic demand of discipleship:
Christian nationalism makes the preference of patriotism a demand of discipleship. It sees the American system (or any worldly system) and its power as the "last best hope for the world" and is willing to preserve it at all costs. Believing the American system is divinely inspired, nationalism plays by the traditional rules of kingdoms and power, with a slightly Christian twist.
What is Beller's conclusion? Something that I believe many American Evangelical Christians, and those of the Latter-day Saint Christian faith, fail to understand. A true and pure Christian nation is contrary to the Gospel of Christ:
Nations are defined by borders, power and self-interest. The Kingdom of God is without borders, defined by self-denial and driven by mercy and forgiveness.
With this said - and I do agree that there are many Christians in America that have bought into the political ideology of Christian nationalism - it seems that the statement ignores the reality that there are Christians who advocate a return to the American Spirit and Patriotism that made us the envy of all other nations. On the one hand you have the Christian nationalism advocation for a pure Christian nation (which is not going to happen). However, on the other hand, you have the Humanistic Nationalists that want to do away with, by means of deconstruction of American history, heritage, and freedom of religious liberty and speech that is found disagreeable, vying for political advocacy of socialism, Marxist ideology, and shaming those who are white. Essentially, the past decade has become a long standing and divisive Civil war of ideologies competing for prominence that has long suffocated the American Spirit and Patriotism that made us a great nation and a great people.
With this said - does this mean that Christians are not to advocate and vote for those who represent certain ideals, policies, and laws? The answer to this question is evidenced by the campaign and presidential run of Donald J. Trump. Regardless of where you sit on this issue - the reality is that there has been much censorship on the left and the right side of the political spectrum. The rise of the Cancel culture. Shaming people for political viewpoints and beliefs. Condemnation, name calling, and outright bullying.
True American freedom rests upon the right and privilege to vote for those political leaders and candidates who hold the same value and beliefs that the populace holds to. It is also to accept and embrace the majority votes of a political leader.
A Christian has just as much right to advocate and vote for a politician that wants to abolition abortion as an atheist has a right to vote for someone who wants to uphold Roe vs. Wade. That is the promised heritage of America. We have a right to vote. We have a say. And sometimes we simply have to accept that some are voted in that do not share our own personal beliefs and worldviews. Whether we are Christian, Jew, Muslim, Atheist, Socialist, Communist, Pacifist, or any other religion, creed, or ethnicity. And just as we have the power and right to vote people in office, we have the right and privilege to vote them out of office.
Robertson concludes that we all become cogs in the wheel of Christian Privilege. Perpetuating a culture and world that favored Christianity above every other religion, creating a force that has raped and pillaged cultures, countries, and traditions around the world for thousands of years.
This appears to place blame of all human atrocity on Christianity. Sure, there is history where the Christian faith was abused for sole power and oppression by men in authority. However, Christianity is not the only religious or political ideology that has contributed to rape, pillage, and plunder of other cultures, people, countries, and traditions. It is mere false conclusion to make.
Robertson continues:
It's for this reason that this new series is so important for us. To hear perspectives and worldviews. To hear the ways that our Christian privilege has impacted the lives of people of other faiths. To dispel the lies that Christian Privilege perpetuates that anyone who isn't Christian is not Christ-like, is wicked, or demonic.
While there is a predominate belief within modern Christian thinking and teaching that those who are not born again will be judged and condemned - this statement over exaggerates and denies the nature of judgment and justice of God. Scripture is quite clear that all of humanity will stand before the Father and Christ and will give an account of their life. Those who are written in the book of Life and endured faithfully to the end and are part of the first resurrection will receive their reward. Those whose names are not written in the book of life and are part of the second resurrection will also stand and face judgment and be rewarded accordingly (see Revelation 20).
Floating on the River Denial
As we continue to examine Brandan Robinson's treatise and pericope of Christian Privilege as this insidious disease, we find that he makes an astounding and obvious absurd statement:
See Church, I am not saying it's bad to be a Christian. It's not bad to belong to this new religion. It's not bad to follow Jesus in this way. But if we are going to embrace our Christian identity, we must be willing to own the ways that we have failed to emulate Jesus, the ways we have brought death and destruction to the world, and be willing to work hard to destroy the root of Christian privilege in our own lives, churches, and world.
This is the heart of Christian deconstruction. This is what Robertson is advocating to people. True, he may be saying that being a Christian today is good - what he really is saying is that being a Christian today means to embrace a more progressive worldview and hold to a different idea of who Christ is - a preacher of social justice and advocate of overthrowing oppressive systems that create and maintain status quo systemic oppression. Because, if you are not deconstructing your faith in Christ, you were taught and brought up in believing - then you are the problem. A cog in an institution that perpetuates White Privilege, Christian Nationalism, and Christian privilege.
This is evidenced by the following statement:
And what is stunning is that in this moment of human history, where the Spirit of God is shining a light on all people who hold privilege and calling us to work to destroy the oppressive systems that endow us with such privilege, those at the top of all of these hierarchies are crying out unfair
This misses the true statement of what Christ said:
He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed the name of the only Begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For everyone that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.
John 3:18-21, KJV
The Spirit of God that is shining the light is to expose those things that are contrary to Christ and his teachings. The only call to destruction is our own beliefs, our own sense of identity. Again, it goes back to what Christ says - if a person is not willing to deny themselves and pick up their cross to follow him, they are not his disciples. This requires belief, it requires repentance. It requires humility and putting to death the natural man and the vain imaginations of our heart. Otherwise, we stand condemned already and shall perish.
And it is not those in an ivory tower of Christian Privilege and hierarchies decrying "unfair" it is the human nature at enmity with God crying out "it is not fair to condemn me." How come? Because the Apostle Paul said:
For I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, the just shall live by faith. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; Because that which may be known of God is manifested in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: Because that, when they knew God, they glorified him not as God, neither were they thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, And changed the glory of the uncorruptible God into image made to corruptible man ... Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: Who changed the truth of God into a lie and worshipped and served the creature more than the Creator, who is blessed for ever. Amen
Romans 1:16-25, KJV
In his letter to the Church at Corinth - Paul writes this:
But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.
1 Corinthians 2:14, KJV
And it is when we get further into the Epistle to the Romans where the Apostle Paul teaches:
For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.
Romans 8:5-10, KJV
The credibility and authority of Scripture teaches us that either we are operating according to the dictates of our own vain imaginations and motivations of our own desires - or we are moved by the power and authority of the Spirit of God to where we put off the natural man and live according to the truth and righteousness of Christ. There is no wiggle room here. We either are of the world and obey the lusts thereof or are of Christ and willing to submit to the authority and will of the Father and walk in faithful obedience. Those who live according to the philosophies and seducing dictates of the world are the one's decrying foul, unfair, this is wrong.
Christian Persecution in America - It's a Hoax Folks
Not only does Robertson appear to suffocate the idea of what true Christianity is all about - he moves into the arena of mockery and peddling false information. Here is how he presents his viewpoint:
I mean, haven't you heard a lot of noise in the past decade about "Christian Persecution" in America?
Haven't you heard preachers yelling about the attack on Christianity because people want to remove "God in We trust" from our money, stop requiring prayer in schools, or move a statue of the 10 commandments off a government property?
Don't we hear a lot of "Christian Persecution", but I bet that today is the first time that many of us have heard about Christian privilege.
I'd be funny if it wasn't sad.
Because see, when the playing field becomes leveled, it feels like persecution to those who once held power.
When the mountains are lowered and the valleys are lifted, those on the mountain tops feel like what's happening is unfair.
Equality feels unfair to those who benefited from oppression.
So let me be clear - there is no such thing as Christian Persecution in America. There is no place in this country where it is not beneficial to identify as a Christian, to go to church, or to celebrate Christian holidays.
No, there isn't persecution, but there is a whole lot of Christian privilege
While Christians in America are not experiencing persecution on the level of frequency and intensity that Christians are experiencing in other countries - there is growing opposition and persecution that persists and increases within American society and culture. However, it is Robertson's progressive deconstruction worldview that maintains a confirmation bias of not seeing how Christians in our culture and society are being persecuted.
I also understand why progressive Christians would say Christians in this country are not persecuted. Christians on the left are apt to see evangelicals as the meanies, not secularists. Progressive Christians hold to a narrative that blames conservatives for instigating the culture war and driving young people from the church. Persecution is not the problem; intransigence is. Progressives long for the day when—if we would just beat our fundamentalist spears into NPR pruning hooks—our churches would be full of Christian activists attuned to the sensitivities of our cultural despisers.
Deyoung further contends that while persecution is prominently associated with violent acts seen in other countries - there is also the type of persecution that Christ spoke of when he taught the sermon on the mount. This type of persecution involves slander, reviling, and enduring evil speech:
But there is reason to think dioko is not limited to these extreme acts of oppression. In Matthew 5:10, Jesus promises that those who are persecuted for righteousness’ sake will be blessed. Then in v. 11 he further explains what this persecution is like: “Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account.” It’s possible that reviling and persecuting and uttering evil are three distinct acts, but considering verse 11 flows out of verse 10, it’s better to see these as overlapping categories. When verse 12 says “for so they persecuted the prophets who were before you,” Jesus does not mean every prophet was killed, but rather that all the prophets were reviled and spoken against, and in this manner (or worse) they were persecuted. Persecution may mean being put to death (Matt. 10:21), but it can also refer to being “hated by all for my name’s sake” (Matt. 10:22).
And while there are rare occasions of Churches being target for vandalism, arson, and graffiti - there is preponderance of evidence that Christians in American society today are ridiculed, slandered, reviled, condemned, criticized, and shamed. In fact, the Greek term for revile means harsh speech, use of insulting bitter speech, tasteless statements, and mean-spirited words.
Josh Herrington contributed an article - Persecution of Christians in America? at Joshua's Outpost blog writes to his readers that we may not want to refer to the idea that Christians are being persecuted today; however, that there is a shift toward where Christians in our culture and society are being discriminated against, harassed for our beliefs, and endure hurt feelings because of insults and derogatory and pejorative bitter language being used. Herrington writes:
While our freedoms are eroding daily, and while the cultural tide has turned in a decidedly hostile direction toward Christians and Judeo-Christian values, we are still blessed with the space to gather for worship and speak out in favor or against things based upon our biblical convictions.
And I tend to agree with what Herrington observes. And with the tidal shift of animosity toward Christians, there is an ever-increasing movement to perpetuate further discrimination, harassment, and continued reviling. And while American culture and society has yet to see a true full-blown epidemic of Christian persecution - we are to remain watchful, sounding the alarm of warning that continued and growing hatred toward Christian beliefs will ultimately lead to the dissolving of the liberty of freedom of Religion and free exercise thereof.
And it appears to begin with the deconstruction movement of progressive humanism and Marxist ideology. The first step being the denial of any harassment, discrimination, or slander against Christians.
Sadly, while we have yet to experience the level of persecution other Christians are undergoing in other parts of the world - one thing Robertson is accurate on. America has endured a rich heritage of freedom and liberty of Christian worship, expression, and belief. Something we may have taken quite advantage of and granted for. The time will come where people will rather abandon their faith when true fiery persecution comes. The question of whether one will stand firm in their faith and testimony of Christ and endure being imprisoned, put to death, or willing to deny Christ to save their life.
No - That is not the heartbeat of what it means to follow Christ
Moving away from the false notion that Christians are not being insulted, harassed, or reviled in our society today - Robertson appears to present his understanding of what it means to follow Christ. To be a disciple of Christ.
And as followers of Jesus, we are called to work hard to dismantle the systems and structures of Christian privilege.
To own the ways that society is bent in our favor and work hard to help other religions to experience the same benefits we are afforded in this country.
This is literally the heartbeat of what it means to follow Jesus
First, and foremost, to be a Christian - to follow Christ - means we are willing to take upon ourselves the very name of Christ. Second, and just as important, we choose to be changed. To be perfected in Christ.
And again I would exhort you that ye would come unto Christ, and lay hold upon every good gift, and touch not the evil gift, nor the unclean thing. And awaken, and arise from the dust ... yea, put on they beautiful garments ... and strengthen thy stakes and enlarge thy borders forever, that thou mayest no more be confounded, that the covenants of the Eternal Father, which he hat made unto thee ... may be fulfilled. Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might, mind, and strength, then his grace is sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God. And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot.
To become true followers of Christ, we put off our natural man. Another passage says this:
For the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he yields to the enticing's of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord, and becometh as a child, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father.
This is contained in the messianic prophecy and speech of King Benjamin where he declares of the promised Messiah and the salvation and redemption of humanity through is infinite atonement. To truly follow Christ means:
We are to have faith in knowing and understanding who he is
Repent of our sins and seek forgiveness through the grace and mercy of God, our Heavenly Father
Willingness to take upon ourselves his name and put to death our natural man - all the desires, vain imaginations, perspectives, worldviews, values, et al and submit to His authority and will
To walk in covenantal relationship by being faithfully obedient to His teachings and commandments
And endure with patience and longsuffering the adversities of this life in order to receive our blessings and inheritance of immortality and eternal life
This is evident where a mighty change of heart replaces the natural desire to do that which is evil. It is a declaration and covenant the people of Zarahemla made when King Benjamin gave his speech:
And they all cried with one voice, saying: Yea, we believe all the words which thou hast spoken unto us; and also, we know of their surety and truth, because the Spirit of the Lord Omnipotent, which has wrought a mighty change in us, or in our hearts, that we have no more disposition to do evil but to do good continually.
As the people made a covenant to God, before King Benjamin, the response we read:
And under this head ye are made free, and there is no other head whereby ye can be made free. There is no other name given whereby salvation cometh; therefore, I would that ye should take upon yourself the name of Christ, all you that have entered into the covenant with God that ye should be obedient unto the end of your lives.
In another sermon, we find Alma declaring the truth that all will stand before God and shall give an account of their life. Those who have had a mighty change of heart, have been spiritually born of God, having received salvation through the Grace of God and are sanctified will stand blameless. Those who have denied Christ, walked in disobedience, engaged in behaviors and attitudes that are less desirable shall stand with shame and guilt before the Lord. Shall be judged according to God's justice and judgment. The crux of the sermon is Alma 5:14-13 and says:
And now behold, I ask of you, my brethren of the church, have ye spiritually been born of God? Have ye received his image in your countenances? Have ye experienced this mighty change in your hearts? Do ye exercise faith in the redemption of him who created you? Do you look forward with an eye of faith, and view this mortal body raised in immortality, and this corruption raised in incorruption, to stand before God to be judged according to the deeds which have been done in the mortal body? I say unto you, can you imagine to yourselves that ye hear the voice of the Lord, saying unto you in that day: Come unto me ye blessed, for behold, your works have been the works of righteousness upon the face of the earth?
This is consistent with the Apostle Paul and what he writes in Romans 8:1-4 regarding that those who are faithful and are in Christ - there exists no condemnation:
There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
Therefore, do not allow yourself to be misled by the philosophy and teachings of men that are established to seduce you away from the truth. For they lie in wait to deceive:
That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: From the whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto edifying of itself in love. This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles Walk, in the vanity of their mind, Having the understanding darkened, being alienated from the life of God through the ignorance that is in the, because of the blindness of their heart: Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness. But ye have not so learned Christ; If so be that ye have heard him, and have been taught by him, as the truth is in Jesus: That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; And that ye put on the new man, which after God is created in righteousness and true holiness. Wherefore putting away lying, speak every man truth with his neighbor: for we are members of one another.
Therefore, scripture defines who are the true followers of Christ. The very heart beat of following Christ means we empty ourselves of all natural and vain imaginations, beliefs, and values and experience a mighty change of heart to where we are spiritually awakened and wrought toward putting to death those things that are evil in order to live according to the Spirit of righteousness - being sanctified and sealed by the covenant of promise so that we may receive our inheritance of immortality and eternal life.
The only dismantling of any systems and structures is that of our old man - the natural man that is at enmity with God and His Righteousness.
The Epistle to the Christians and the Church at Philippi
Brandan Robertson finally appears to make some justification for his position and quotes Philippians. He states:
One of the earliest creeds that followers of Jesus gathered around and recited in their worship gatherings is found in the Book of Philippians where Paul writes it out. This passage is a description of how Christians are supposed to live their faith and life. Paul writes:
'Though he was in the form of God, he did not consider being equal with God something to exploit, but he emptied himself by taking the form of a slave and by becoming like human beings. When he found himself in the form of a human, he humbled himself by becoming obedient to the point of death, even death on a cross. '
Jesus, who was in the form of God, didn't exploit his powerful position, but instead, emptied himself. He gave his privilege and power away and stood in solidarity with humans - but not just any humans, the lowest valued humans - slaves. Not that - he gave up his power so much that he died the death of a common criminal.
Then Paul writes:
'Therefore, God highly honored him and gave him a name above all names, so that at the name of Jesus everyone in heaven, on earth, and under the earth might bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
Jesus honor, his blessing, his position came from his willingness to humble himself. To serve others. To sacrifice himself for the good of others. That's how Jesus received the blessings of God. That's why Jesus was exalted - not because he exploited his position of privilege, but precisely because he gave it up to help level the playing field for others.
Then Paul commands the church: "Adopt this attitude - the one that was embodied by Jesus ..."
He commands followers of Jesus to adopt this posture. To embody it. These are our marching orders.
Philippians 2:5-11, CEB
The issue with this is that Robertson engages in a tactic known as Eisegesis where he is reading into the text his own bias and prejudicial viewpoints and understandings are. This is evident by him quoting Philippians 2:5 as the last thing Paul wrote instead of being the first thing he wrote. And prior to Paul saying that the Christians at Philippi are to adopt this attitude - he was referring to the previous remarks (which Robertson failed to mention or quote):
Therefore, if there is any encouragement in Christ, any comfort in love, any sharing in the Spirit, any sympathy, complete my joy y thinking the same way, having the same love, being united, and agreeing with each other. Don't do anything for selfish purposes, but with humility think of others as better than yourselves. Instead of each person watching out for their own good, watch out for what is better for others.
Whenever we read the term, Therefore in scripture, it is referring us back to what was previously said. This means, we go back to Philippians 1 to see what the Apostle Paul was writing about. He first gives his typical salutation. He then offers up thanksgiving and prayer (vv. 3-9). We also know that the Epistle to the Philippians was one of a handful that Paul wrote from prison. This is evident in what he discloses in vv. 12-16. And, he also contrasts those who preach with selfish ambition compared to those who preach the Gospel of Christ with good motives. However, regardless how the Gospel is preached - it is being preached.
It is when we get to vv. 27-30 where we find Paul's admonishment and counsel to the Christians in Philippi:
Most important, live together in a manner worthy of Christ's gospel. Do this, whether I come and see you or I'm absent and hear about you. Do this so that you stand firm, united in one spirit and mind as you struggle together to remain faithful to the Gospel. That way, you won't be afraid of anything your enemies do. Your faithfulness and courage are a sign of their coming destruction and your salvation, which is from God. God has generously granted you the privilege, not only of believing in Christ but also of suffering for Christ's sake. You are having the same struggle that you saw me face and now hear that I'm still facing.
The other issue is that what Paul was illustrating through Christ was not that he gave up his power and privilege - instead, Paul was focusing on the illustration of Christ's humility to become the necessary sacrifice needed to fulfill the ends of the Law and bring about God's purpose and will regarding our immortality and eternal life.
Paul calls forth the Christians at Philippi to work out their salvation with fear and trembling because for it is God which worketh in you both to will and do of his good pleasure. He further calls their attention to do all things without murmurings or disputations. To be found blameless and harmless as the sons of God where there is no rebuke in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; Holding forth the word of life to which Paul stats that he hopes to rejoice in the day of Christ where he has not run nor labored in vain (Philippians 2:12-16, KJV).
The attention of the Apostle Paul is on the nature and condescension of Christ in that he became mortal - yet retaining his divinity and deity as the Son of the Living God sent to do the will of the Father. One reputable Christian commentary shares this understanding:
Christ is the supreme example of humility and selfless concern for others (vv. 5–8). These verses, along with verses 9–11, constitute a grand statement on Christology.
2:5. Believers are exhorted to have the same attitude—selfless humility—Christ exhibited in His humiliation and condescension. The word here translated attitude is translated “like-minded” in verse 2.
2:6–8. The word translated nature (morphē) in verses 6 and 7 is a crucial term in this passage. This word (trans. “form” in the KJV and NASB) stresses the inner essence or reality of that with which it is associated (cf. Mark 16:12). Christ Jesus, Paul said, is of the very essence (morphē) of God, and in His incarnation, He embraced perfect humanity. His complete and absolute deity is here carefully stressed by the apostle. The Savior’s claim to deity infuriated the Jewish leaders (John 5:18) and caused them to accuse Him of blasphemy (John 10:33).
Though possessing full deity (John 1:14; Col. 2:9), Christ did not consider His equality with God (Phil. 2:6) as something to be grasped or held onto. In other words, Christ did not hesitate to set aside His self-willed use of deity when He became a man. As God He had all the rights of deity, and yet during His incarnate state He surrendered His right to manifest Himself visibly as the God of all splendor and glory.
Christ’s humiliation included His making Himself nothing, taking the very nature (morphē) of a servant, and being made in human likeness (v. 7). These statements indicate that Christ became a man, a true human being. The words “made Himself nothing” are, literally, “He emptied Himself.” “Emptied,” from the Greek kenoō, points to the divesting of His self-interests, but not of His deity. “The very nature of a servant” certainly points to His lowly and humble position, His willingness to obey the Father, and serve others. He became a man, a true human being. “Likeness” suggests similarity but difference. Though His humanity was genuine, He was different from all other humans in that He was sinless (Heb. 4:15).
Thus, it is seen that Christ, while retaining the essence of God, was also human. In His incarnation He was fully God and fully man at the same time. He was God manifest in human flesh (John 1:14).
Some have wrongly taught that the phrase, being found in appearance as a man (Phil. 2:8), means that He only looked human. But this contradicts verse 7. “Appearance” is the Greek schēmati, meaning an outer appearance which may be temporary. This contrasts with morphē (“very nature”) in verses 6 and 7, which speaks of an outer appearance that reveals permanent inner quality.
The condescension of Christ included not only His birth—the Incarnation in which He became the God-Man—but also His death. And it was the most cruel and despicable form of death—even death on a cross! (v. 8) This form of capital punishment was limited to non-Romans and the worst criminals.
No better example of humiliation and a selfless attitude for believers to follow could possibly be given than that of Christ. With this example before them, the saints at Philippi should be “like-minded” (v. 2) and live humbly before their God and each other.
Robert P. Lightner, “Philippians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 653–654.
Therefore, the Apostle was calling the Christians to have the same like-mindedness of that Savior - selfless humility and charity toward others. This is consistent with the context of Paul's writings where he admonishes them to be united in one purpose.
And while Robertson appears to make a call to action that embodies a sense of social justice - he places the wrong understanding in what we are called to do:
Do you have power? Give it up.
Do you have wealth? Give it up.
Do you have position? Give it up.
Don't exploit it - utilize it to bless and liberate others. Use it to wage a war on the powers and principalities that seek to marginalize others. This is the very attitude of Christ, and it should be the attitude of Christ followers.
Unfortunately, the warfare we are battling is laid out in scripture quite well:
For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of darkness of this world, against spiritual wickedness in high places.
Ephesians 6:12, KJV
This is in the context of the Apostle Paul admonishing that we put on the full armor of God (Ephesians 6:11-18). Prior to this, Paul writes that how children ought to obey their parents, counseling fathers not to provoke their children to wrath, instead raise them, nurture them in the admonishment of the Lord. He counsels servants to be obedient to their masters as they would obey Christ, willing to do the will of God from their heart and doing service unto Christ and not unto men. He, then counsels the master's to honor and respect their servants.
And yes, we definitely want to utilize our power, our wealth, our position to bless others, to minister to them through humility, meeting their temporal and spiritual needs - above all - Preaching Christ and living according to the principles and values of what true a true disciple of Christ is. Exemplifying and ministering in the manner, power, and authority of Christ.
The Broad and Narrow Path
Robertson appears to stipulate that the aforementioned attitude of Christ that we ought to adopt is no easy task or path to follow:
And do you recognize that this isn't an easy path to follow? It's not easy to give up privilege. it's not easy to give up power. It's not easy to not be selfish.
This is why Jesus said that the path to follow him was "narrow and few find it." but he also promised that those who do walk on the path of Jesus will find "life, and life in its fullest."
And this is why Jesus said the path of the privilege was "broad and leads to destruction, and many walks on it."
When we examine Robertson's understanding of Matthew 7:13-14 appears to be another Eisegesis. This is because Matthew 7, Christ is concluding his sermon on the Mount (Matthew 5-7) with some final instructions, teachings, parables, and warnings:
Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
He then warns of false prophets who come in sheep's clothing - yet are inwardly ravenous wolves. And one is able to determine them by their fruits. Once he gives a parable about the tree bringing forth good fruit and the tree bringing forth bad fruit - he states this:
Not everyone that saith to me, Lord, Lord, shall enter into the kingdom of Heaven; but he that doth the will of my father which is in Heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in they name have cast out devils? and in thy name done many wonderful works? And then I will profess unto them, I never knew you: depart from me, ye that work iniquity.
Matthew 7:21-23, KJV
What is interesting is that Christ summed up all of his teachings from Matthew 5 - 7:23 by illustrating those who heard what he said and take the necessary action to do them - they are liken unto a wise man who built his house on the rock. Those who heard what Christ taught and did not do them, nor hearken unto them - they were liken to a foolish man who built his house on sandy ground.
Now, I do agree that for those to truly come unto Christ; to enter the strait and narrow gate - it is quite difficult and costly for them because they have to give up their old self. They have to put to death their preconceived notions, worldview, ideology, values, and presently held beliefs. And for many - it is quite difficult. Because the strait and narrow gate and path is not about giving up privilege - it is about committing our lives over into a covenant relationship with Christ through principle ordinances that are sacred and necessary to participate in receiving the inheritance of eternal life and immortality.
Since Christ is the gate that we are able to enter into - and the path that leads to eternal life and immortality (John 10:7-10) - it is no wonder he said that it is strait and narrow.
Confronting the insidious ideology of Progressive Deconstruction
Robertson concludes his message by sharing his thoughts:
And how do we practically begin confronting the insidious disease of Christian privilege?
We follow Jesus example - we open our door, we set a table, we invite them to sit, and we listen. We learn. And we act on their behalf.
Sounds good. Appears to show some charity, love, compassion, and kindness toward others. However, it is shattered when we continue to see where Robertson is going with this:
... inviting those who are marginalized in our society because of their beliefs to come and teach us. To reveal truth to us. To help us see the world in a different way.
And that is the true gift.
Because at the end of the day, the claims of privilege are fake and vanishing. Christianity doesn't own truth. It's not the only way or the right way. And those of us committed to seeking God in a way of Jesus must be willing to find God speaking and working in the places we'd least expect to find God - in our "others", in the perspectives of those whom we've been taught to ignore and or to accost. In the face of those who we have been conditioned to see our enemies.
He further surmises his thoughts and beliefs:
Because we are all one human family, emerging from the same prism, the same light, the same God, and out of that, we shine forth the diverse perspectives, positions, cultures, beliefs, and attributes that make us each unique.
Because that is what it means to be a disciple of Jesus Christ.
Unfortunately - the Apostle Paul writes:
For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom: But we preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness; But unto them which are called, both Jews and Greeks, Christ the power of God, and the Wisdom of God. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called. But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; And base things of the world, and things which are despised, hath God chose, yea, and things which are not, to bring to nought things that are: That no flesh should glory in his presence. But of him are ye in Christ, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: That, according as it is written, He that glorieth, let him glory unto the Lord,
Granted, we are all part of the human family- that does not necessitate that we all will taste the sweet and savory power of God's grace and the blessings of the Infinite Atonement. Because for some - it is foolishness. It is an insidious privilege that does not fit within the progressive and deconstruction worldview.
Robertson is seducing individuals into a false gospel. He is establishing a false Christ and crying out "come unto me and listen as others provide their own perspectives, their own truths, and their own way of living life".
He is the epitome of what the Savior warned us about. A teacher established to preach what itching ears want to hear.
The sad reality is that true and authentic Christianity is not based on privilege. It is based on our need for redemption and salvation. It is based on our ability to choose to live according to the Spirit of God and be sanctified and inherit our blessings of eternal life and immortality or seek after vain imaginations and philosophies of men that lead to destruction and separation from our Heavenly Father.
Yes, there is one absolute truth. There is one absolute way. And there is one who stands and proclaims that I am the Truth, the Light and the Life whereby no other name under Heaven is given by which we receive the blessings and power of the infinite atonement and that is through Jesus Christ, Son of the Living God who died, was buried, and resurrected to break the bonds of sin and death. To set the captives free.
And in the words of Lehi as he called forth to his sons:
O that ye would awake; awake from a deep sleep, yea, even from the sleep of hell, and shake off the awful chains by which ye are bound, which are the chains which bind the children of men, that they are carried away captive down to the eternal gulf of misery and woe. Awake! and arise from the dust ... Awake, my sons; put on the armor of righteousness. Shake off the chains with which ye are bound, and come forth out of obscurity, and arise from the dust.
Let us awake and arise from the dust - shake off the chains of our own vain imaginations, the chains of pride, and humble ourselves to seek forgiveness, mercy, and grace at the Throne of Christ. Otherwise, we shall be held captive and led toward destruction where there is no more opportunity for redemption and salvation.
Let us shake off the chains of false teachings - rid ourselves of fellowship with ravening wolves who seek out to revile, lying in wait to deceive and seduce people into false teachings and following after false Christs. For they are accursed and condemned already as they perish in their own sins and transgressions. Pretending to have a form of Godliness yet denying the very power thereof. Refusing to have a mighty change of heart and taking on the true name of Christ and humbling themselves to the point of putting to death and forsaking all to come unto Christ and following him.
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