The Rise of the Divine State in a Time of Crisis
A crisis can lead people to make bad decisions. In a time political crisis, the people of Israel chose Saul as their savior-king even after being told what tyranny he would bring on the nation (1 Sam. 8). The Jewish leadership, when given the opportunity to embrace Jesus as their king, the cried out, “We have no king but Caesar” (John 19:15). That choice had a devastating effect on the nation before their generation passed away (Matt. 24:34).
When a great tribulation manifested itself against the Christians in the lead up to the destruction of Jerusalem during Nero’s reign, the were warned not to seek a messianic solution, a new Moses in the wilderness or a savior from the religious establishment from the inner rooms of the temple (24:21-26).
The crisis of the First World War led to the rise of Adolf Hitler. The Great Depression led to the election of Franklin Delano Roosevelt and increased power and authority of the national government.
Herbert Schlossberg’s masterful study of power in his book Idols for Destruction is both prophetic and frightening:
Rulers have ever been tempted to play the role of father to their people. . . . The state that acts like a wise parent instead of a vindictive judge has been an attractive image to many people. They include ecclesiastical authorities who have completely missed the point of the gospel warning to “call no man your father on earth, for you have one Father, who is in heaven” (Matt. 23:9). The father is the symbol not only of authority but also of provision. “Our Father who art in heaven…. Give us this day our daily bread” (Matt. 6:9, 11). Looking to the state for sustenance is a cultic act [an act of worship]; we rightly learn to expect food from parents, and when we regard the state as the source of physical provision we render to it the obeisance of idolatry. The crowds who had fed on the multiplied loaves and fishes were ready to receive Christ as their ruler, not because of who he was but because of the provision. John Howard Yoder1 has rightly interpreted that scene: “The distribution of bread moved the crowd to acclaim Jesus as the new Moses, the provider, the Welfare King whom they had been waiting for.”2
God and Government will help you put government in perspective. Government is not synonymous with politics. Governments—family, church, and civil—are God’s governments that have boundaries of jurisdiction. This best-selling book has help thousands of Christians understand what the Bible says about government.
Power is most dangerous in the hands of people who believe what they are doing is for our well being because they contend that their intentions to help the less fortunate are righteous and just. It’s the intention to do good things that matters not the actual results. In J. R. R. Tolkien’s The Lord of the Rings, the power of the ring is not something to be desired even by good people. Even Gandalf and the elves shun the power of the ring. Tolkien is doubtful that any person has the ability to resist the temptation of absolute power promised by the ring, even if that power is used for good. Schlossberg continues:
The paternal state not only feeds its children, but nurtures, educates, comforts, and disciplines them, providing all they need for their security. This appears to be a mildly insulting way to treat adults, but it is really a great crime because it transforms the state from being a gift of God, given to protect us against violence, into an idol. It supplies us with all blessings, and we look to it for all our needs. Once we sink to that level, as [C.S.] Lewis says, there is no point in telling state officials to mind their own business. “Our whole lives are their business.”3 The paternalism of the state is that of the bad parent who wants his children dependent on him forever. That is an evil impulse. The good parent prepares his children for independence, trains them to make responsible decisions, knows that he harms them by not helping them to break loose. The paternal state thrives on dependency. When the dependents free themselves, it loses power. It is, therefore, parasitic on the very persons whom it turns into parasites. Thus, the state and its dependents march symbiotically [in close union with one another] to destruction.4
Once the State gains power, its rulers work relentlessly to maintain power. Since the State gained power by promising the masses security, it must offer more security to maintain its power. Power replaces justice, the true role of civil government:
When the provision of paternal security replaces the provision of justice as the function of the state, the state stops providing justice. The ersatz [artificial and inferior substitute] parent ceases executing judgment against those who violate the law, and the nation begins losing benefits of justice. Those who are concerned about the chaos into which the criminal justice system has fallen should consider what the state’s function has become. Because the state can only be a bad imitation of a father, as a dancing bear act is of a ballerina, the protection of this Leviathan of a father turns out to be a bear hug.5
Politicians pick up on the desire for security and dependency and use them for political gain: “The idol state uses the language of compassion because its intention is a messianic one. It finds the masses harassed and helpless, like sheep without a shepherd, needing a savior.”6
- John Howard Yoder, The Politics of Jesus: Vicit Angus Noster, 2nd ed. (Grand Rapids, MI: Eerdmans, 1972), 34–35. [↩]
- Herbert Schlossberg, Idols for Destruction: The Conflict of Christian Faith and American Culture (Wheaton, IL: Crossway Books,  1993), 183. [↩]
- C.S. Lewis, God in the Dock, ed. Walter Hooper (Grand Rapids, MI: Erdmans, 1970), 314. [↩]
- Schlossberg, Idols for Destruction, 184. [↩]
- Schlossberg, Idols for Destruction, 184. [↩]
- Schlossberg, Idols for Destruction, 185. [↩]