I would imagine some of you are expecting me to weigh in on the recent election. I suppose one thing I learned this past Tuesday was best described in a parallel way by Thomas Henry Huxley. He labeled science’s greatest tragedy as “the slaying of a beautiful hypothesis by an ugly fact.” I went to bed on Tuesday evening bearing a hypothesis—a hopeful estimation—that Michigan wasn’t capable of enshrining murder in its Constitution, that the majority of people in this state would know better than to hallow death in this way. I also expected that one plus one would continue to equal two; that people would be more inclined to embrace candidates intent on upholding natural law while refusing candidates proffering wokist foolishness, backward science, and “for-me-but-not-for-thee” principles of governance.
Ugly facts slew those hypotheses. The passing of Proposal 3 is proof. The re-election of Gretchen Whitmer and her demonic associates is, too. For the first time in forty years, the worst of the worst—the ones who openly despise all things Godly—own the governor’s chair and both chambers.
So, what now? Well, something else comes to mind.
For starters, it must be realized that God ordains civil government as an extension of His purposeful authority to humanity through humanity. According to His design, the offices established are not ones of self-serving privilege, nor are they to be abused through tyranny. They are established for the well-being of the citizenry—to maintain order and protect the ones they serve. The ordination is not limited to Christians. Unbelievers can occupy the seats, too. However, the leader must remain within God’s framework to keep the ordination. When he or she doesn’t, the relationship between the government and the governed changes. Saint Paul shows his understanding of this in 1 Timothy 2:2, explaining that we pray to God and intercede with all in authority so that we can live peaceful, reverent, and godly lives. God does not want these things to be disjointed. Verses 3 and 4 provide the reason for this desired harmony: “This is good, and it is pleasing in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth.” In other words, a government within the boundaries of its ordination provides the best context for the Gospel’s perpetuation in the world. When the Gospel is free to go forth, the salvation of souls is the result.
This is religious liberty.
The word “religious” seems far from Michigan right now—unless, by the term, we mean self-devotion. Religion requires the determination of good and evil, right and wrong. This discernment is necessary for measuring government. I’m willing to concede that most in Michigan appear disinterested in doing this, let alone capable. Instead, they regard government as a power to be harnessed for personal gain. As long as they get what they want, the government is good. When they don’t, the government is bad.
So again, now what?
Well, technically, as ones owning the corner market on good and evil, Christians face a grave theological question here in Michigan. By writing into the Michigan Constitution a person’s right to murder another person, the document has, in a sense, become invalidated. The Magdeburg Confession, a remarkable document published in 1550 and born from clear-thinking Lutherans, offers something worth considering:
And so, by the force of this precept [Matthew 22:22], the things which are God’s are not to be rendered unto Caesar, just as the Apostles hand down this rule and precept, “We must obey God rather than men.” And by refusing obedience to superiors in those things which are contrary to God, they do not violate the majesty of their superiors, nor can they be judged obstinate or rebellious, as Daniel says, “I have committed no crime against you, O king.” For two reasons free them from this charge: First, because those who wield the magistracy do not demand this obedience as magistrates by the ordinance of God, but as men, that is, having no superiority from the Word of God. The Apostles appear to have wanted to judge this case by their own dictum. Then, even if they remained true magistrates, even still, as in human ranks, the law of the superior power trumps the law of the inferior, so divine laws necessarily trump human ones. Secondly, as Christ does not want the things of God to be ascribed to Caesar, so He does not want to see any things ascribed to him [Caesar] that are others’ and not his, whether according to divine laws or even the laws of his own empire. If, contrary to these laws, Caesar should demand my life or some other man’s life, or the chastity of a wife or daughter, or property etc., I ought not to allow them to him. (The Second Argument, 63.)
So, there’s this. I know some will argue this point. They’ll rub their Church-and-State lamp and out will pop the genie named “Obey!” with the text of Romans 13 in hand. That’s fine. When that ill-interpreting apparition emerges, hand him the following rhetorical discussion from the faithful men of God who scribed The Magdeburg Confession:
If God wanted superior magistrates who have become tyrants to be inviolable because of his ordinance [Romans 13] and commandment [The Fourth Commandment], how many impious and absurd things would follow from this? Chiefly it would follow that God, by his own ordinance and command, is strengthening, nay, honoring and abetting evil works, and is hindering, nay, destroying good works; that there are contraries in the nature of God Himself, and in this ordinance by which He has instituted the magistrate; that God is no less against his own ordinance than he is for the human race. All these things are most plain, nor can they be denied by anyone: If God has granted such great impunity to the greatest tyrant by His own ordinance and commandment, who will prevent him from laying waste all of nature, even if he could, and being innocent before God? Who will not provide his substance, his body, and even his life itself to the one who demands them for the occasions, ends, and nourishment of tyranny, because of the commandment of God? Who will do what is right contrary to the will of a tyrant, and be a survivor? Who will be left of all men as the only one doing right? (The Second Argument, 67.)
Again, sometimes a Christian cannot obey. This is not promoting rebellious anarchy. It is being faithful. It is to accept the fact that a document enshrining a person’s right to murder another person has swerved beyond the boundaries of the government’s ordination, leaving the faithful in a terrifying predicament. The Lutheran pastor, Rev. Dietrich Bonhoeffer, understood just how scary it was. Of course, he learned the hard way what it really means to apply oneself wholly to the challenge. A gentle and mindful man, he was hung for his resistance to Hitler. His faith was forced into action, and he discovered a willingness to say, “You’ve gone too far, and I intend to stop you, even if it costs my life.” Are we as courageous as Bonhoeffer? The question begs another hypothesis that will, like the others, be tested and slayed by facts.
On Wednesday morning, I shared these heavy concerns in conversation with Bishop Hardy. Wisely, he asked the probing questions, “Why dissent now? What has changed between the era of Roe V. Wade and the passing of Proposal 3?” As Christians, we need to be prepared to answer. For starters, Roe V. Wade was not law. It was an interpretation of law. Here in Michigan, we have laws on the books relative to abortion’s prohibition. Admittedly, the interpretation tripped up their application, yet it did not nullify them. When Roe V. Wade was overturned, these laws engaged. Laws that defend and protect life are fundamental to the government’s ordination. In that sense, Michigan was already poised to exist in stride with Godliness. On November 8, the Michigan citizenry voted to amend the Michigan Constitution. As a result, the highest legal authority for a representative republic gives license for murder, thereby nullifying the previous laws of prohibition. All statutes established in our state must be in agreement with the Constitution. If they do not, the statutes are abolished. This means that even if one day we were to have a pro-life governor supported by a 100% pro-life legislature, any law they could formulate outlawing abortion would be illegal by default and, ultimately, unenforceable. As of November 8, 2022, the Michigan Constitution establishes unrestricted access to abortion at every stage of pregnancy. Period.
Again, now what?
Well, there’s plenty of discussion to be had. That will come in time. Meanwhile, we do what we’ve always done. We pray. And when we’re done, we get up, dust ourselves off, and get back to work. Hopelessness is not on the menu. Neither is quitting. Faithful endurance is the order of the day. A cause is only ruined when its fighters determine they can’t go on. We can go on. And why? Not because of anything relevant to us. We’re humans. Humans are limited. We can go on because the One we trust—Jesus Christ—goes on. This same Savior has promised His believers an enduring strength that surpasses the might and muscle of the temporal spheres (2 Corinthians 4:7-18). Existing in these realms, with eyes fixed on Christ’s ghastly but all-encompassing victory on the cross, with hearts attuned to the eternal glory Christ promises to those who love Him, the passing terrors of this world and its monsters seem less problematic, less fierce.
And we can go on.
Trusting Christ, I intend to keep at it. It’s going to be more complicated now, but that’s okay. I’m a pastor. I’m more than familiar with complicated. There’s a saying that the success of most things depends upon knowing how long it will take to succeed. Proposal 3 is a significant setback. It’s going to take a while to change what’s happened. Still, I’m playing the long game. I’ve set aside the rest of my life, however long that may be, to do what it takes to move the ball down the field. Will I see us score before the divine Coach decides to put me on the bench? I don’t know. But until He does, I’ll continue to show up for practice, study the fundamentals, learn the plays, research the opposition, and eventually, when it’s game time, come ready to play the game and to play it hard.
Consider this your invitation to the tryouts.