https://vimeo.com/305151148

If you鈥檝e ever met Bob, you know that he is a man of apparent contradictions. He speaks with a calm gentleness, meaning you might miss the pointed fierceness of his indictments of oppressive powers. One moment he鈥檚 decrying the injustice of nationalistic capitalism, and the next he鈥檚 leading a charismatic prayer for healing.

But the more you get to know him, you realize these aren鈥檛 contradictions for Bob. His political and social convictions are intimately connected to and informed by his vibrant faith in a God who is near and active in human affairs, especially in places of injustice and marginalization. It wasn鈥檛 always this way, though. In the post-9/11 atmosphere of fear and distrust of outsiders, Bob often felt like his faith had nothing to offer those who most needed good news. He was intrigued by Christians who spoke of miracles and prayed for healing, but he knew that those more charismatic circles were so often connected with harmful conservative and nationalist politics. The chasm between Christianity and social justice felt devastatingly vast.

鈥淭he evangelical and charismatic churches would be promoting the Reagan and Bush administrations鈥� policies, always dismissing everything we had to say,鈥� says Bob. 鈥淲e鈥檇 speak in churches and people would just oppose us. So we were getting more and more frustrated and feeling quite antagonistic toward the United States.鈥�

Bob鈥檚 journey of working to reconcile that divide is chronicled in this documentary from the , a short film series 鈥渆xploring the crossroads of God鈥檚 presence in our lives and justice on the earth.鈥� The film offers an overview of Bob鈥檚 story, documenting the progression of his faith, his encounters with both liberation theology and the charismatic movement, and his work in Washington and around the world.

鈥淭he places of deepest brokenness and marginalization everywhere in the world require a united body of Christ.鈥�

This is a beautiful, compelling film, and it reminds us that a meaningful pilgrimage is not just about leaving home embark on something new; there is, eventually, a return to service. For Bob and Gracie Ekblad, that meant returning to the United States to work within the Church instead of outside it, helping to foster reconciliation in places that had been divided for too long.

鈥淚n our ministry, God is doing a work where word鈥攔eading Scriptures for good news at the margins鈥攕pirit鈥攖he gifts of the Holy Spirit, moving in the power of the Holy Spirit鈥攁nd street鈥攋ustice, advocacy, peacemaking, confronting the powers, standing with the downtrodden鈥攖hose three pieces we feel called to champion together, in a united way,鈥� says Bob. 鈥淲e see that the places of deepest brokenness and marginalization everywhere in the world require a united body of Christ. So we feel called to a ministry of reconciliation, and there鈥檚 a need for repentance on lots of fronts. We needed to repent of all of our judgements, harsh judgements against evangelicals and charismatics. And churches that endorse the status quo need to repent of that and be about Jesus and the kingdom of God. Without that happening, we鈥檙e going to see increasing division and ineffective ministry, because the body of Christ isn鈥檛 going to be trusted around the world.鈥�

Our thanks to filmmaker Fred Sprinkle and the Wind Vane Project for helping tell Bob鈥檚 story, and for offering a compelling picture of a vibrant, active faith that does not shy away from the darkest injustices in our world. You can learn more about their project , and more about Bob and Gracie Ekblad and their work .

The post Liberating Fire: A Short Film with Dr. Bob Ekblad appeared first on 天美视频 of Theology & Psychology.

The prophetic witness of Christians before the State has too often been muted by a surface reading of the Apostle Paul鈥檚 words in Romans 13:1-7, with its infamous 鈥淓very person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God鈥� (Rom. 13:1).

Added to this are Peter鈥檚 words: 鈥淪ubmit yourselves for the Lord鈥檚 sake to every human institution, whether to a king as the one in authority, or to governors as sent by him for the punishment of evildoers and the praise of those who do right鈥� (1 Pet. 2:13-14).

It is critical that we read these verses about submission in their larger contexts and in the light of Jesus鈥� and the Apostles鈥� missionary activity and teaching. When you also deliberately engage with other Scriptures about governing authorities, like Psalm 2 and Revelation 13, a uniquely revolutionary form of resistance emerges that can inform our action in these challenging times.

What is often missed is that Paul and Peter called followers of Jesus to submit to the pagan and brutal Roman Empire. That submission included respecting the rule of law as long as it didn鈥檛 counter the higher allegiance to Christ, honoring those in authority, and humbly accepting the consequences if disobedience was required. Jesus, Peter, and Paul were all arrested, beaten, and imprisoned for their missional activities, and Paul wrote at least four of his Epistles from prison.

Yet Paul still viewed all categories of rulers and authorities governing the world as part of the originally good creation, made by Christ: 鈥淔or by him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities鈥攁ll things have been created through him and for him鈥� (Col. 1:16). These non-human entities were viewed as subsequently fallen and rebellious, as the beast which Revelation 13 graphically portrays鈥攂ut still operational until the end.

So Paul and Peter are calling for Christians to be in a kind of subjection to whatever government or political party is in power in these times towards the end of history鈥攚hether that be a democracy, a caliphate, a fascist dictatorship, a monarchy, or maybe even a mafia or gang network that rules a failed state.

Paul and Peter were recommending a course of action so that fragile new faith communities could survive and advance in hostile terrain, while simultaneously bearing witness to Jesus. 鈥淚f possible, so far as it depends on you, be at peace with all people鈥� (Rom. 12:18). Their counsel is in part like advice given to prisoners serving a prison sentence, or to people on probation or engaged in drug court who must obey the rules to avoid further trouble.

Their call must not be read as a religious leader鈥檚 endorsement, a statement implying State actions reflect God鈥檚 will, nor the suggestion of a cozy alliance between religious and secular leaders. Jesus, Paul, and Peter called for allegiance to God as highest power: 鈥淵ou shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind, and your neighbor as yourself鈥� (Luke 10:27).

鈥�Jesus, Paul, and Peter called for allegiance to God as highest power.鈥�

Nor do these texts mean that Christians must obey laws that go against conscience, be silent about injustice, or hold back from their highest callings as Jesus鈥� disciples. Jesus resisted authorities when he healed on the Sabbath, cleansed the Temple, and strongly critiqued religious leaders. Peter and Paul went right on preaching when told not to, and willingly suffered the consequences. The first Christians refused military service and worship of Caesar as Lord and suffered torture, imprisonment, and execution. Paul appears to have often considered governing authorities his enemies, writing strong words regarding enemy love right before Romans 13: 鈥淏less those who persecute you; bless and do not curse鈥� and ending with 鈥渄o not be overcome by evil, but overcome evil with good.鈥� (Rom. 12:14, 21).

Jesus鈥� revolutionary submission

Jesus models a quiet authority and confidence before the Roman governor of Judea, Pontius Pilate, after Pilate asserted his authority to release him or crucify him: 鈥淵ou would have no authority over me, unless it had been given you from above鈥� (John 19:11)鈥攗ltimately from himself! The Apostles saw Jesus鈥� subjecting himself in self-giving love on the cross as the deathblow to the ruler of this world鈥攖he beginning of the end of the reign of the rulers and authorities, which will be judged and finally destroyed (1 Cor. 15:24-27).

Romans 13 and 1 Peter 2 must be read in the light of Psalm 2, which begins by asking a question that Christians in America and in many other nations should be asking: 鈥淲hy are the nations in an uproar and the peoples imaging a vain thing?鈥�

Why do we as Christians get so caught up in endorsing political candidates and parties, mirroring the hate-filled political divisions around us? My sense is that many Christians are not adequately informed about the final destiny of the powers and our own unique prophetic vocation.

鈥淢any Christians are not adequately informed about the final destiny of the powers and our own unique prophetic vocation.鈥�

The Psalmist reminds us of the macro divine perspective: 鈥淭he kings of the earth take their stand and the rulers take counsel together against the Lord and against his anointed鈥� (Ps. 2:2). Jesus experienced hostility from rulers and authorities, and prophesied his followers would experience the same (Mark 13:9; Luke 12:11)鈥攚hich they did (Acts 4:5). Martyrdom was normative then and is on the rise now.

Christians are called to be subject to governing authorities not because they are good or represent God鈥檚 agenda. Our citizenship is in heaven. Peter urged believers to see themselves as 鈥渁liens and foreigners鈥� right before his words about being subject to authorities, whom he sought to evangelize: 鈥淜eep your behavior excellent among the Gentiles, so that in the thing in which they slander you as evildoers, they may because of your good deeds, as they observe them, glorify God in the day of visitation鈥� (1 Peter 2:11-12).

Christian submission to rulers and authorities must be done from a perspective of open-eyed realism about both the rebellious, hostile orientation of the powers against the reign of God and Jesus鈥� greater sovereignty and victory.

鈥淗e who sits in the heavens laughs, the Lord scoffs at them. Then he will speak to them in his anger and terrify them in his fury, saying, 鈥楤ut as for me, I have installed my King upon Zion, my holy mountain鈥欌�� (Ps. 2:4-6). Jesus is that King, the Son of the Father, come to open the way for us to receive our authority and receive our inheritance as daughters and sons. 鈥淚 will surely tell of the decree of the Lord: He said to me, 鈥榊ou are my Son, today I have begotten you. Ask of me, and I will surely give the nations as your inheritance, and the very ends of the earth as your possession鈥欌�� (Ps. 2:4-8).

Jesus was installed 鈥淜ing of the Jews鈥� there on the cross. Jesus鈥� submission to rulers and authorities to the point of death on the cross was God鈥檚 secret weapon against Satan and the rebellious powers. God 鈥渄isarmed the rulers and authorities, he made a public display of them, having triumphed over them through him [Jesus]鈥� (Col 2:15).

The Psalmist鈥檚 prophetic warning is still in force, putting all Christian submission and resistance into the larger context of Christ鈥檚 victory and destruction of the non-human powers. 鈥溾�榊ou shall break them with a rod of iron, you shall shatter them like earthenware.鈥� Now therefore, O kings, show discernment; Take warning, O judges of the earth. Worship the Lord with reverence and rejoice with trembling. Do homage to the Son, that he not become angry, and you perish in the way, for his wrath may soon be kindled. How blessed are all who take refuge in Him!鈥� (Ps. 2:9-12).

Psalm 2 brings hope to Christians subjecting themselves to unjust rulers; we know Jesus鈥� submission wins as all authorities will themselves finally submit to Jesus Christ as King. May we learn from the suffering Christ to step into longsuffering prophetic witness now.

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