The ambitions of the former Protestant churches for political power are becoming increasingly visible and are being proclaimed more and more openly. They are clearly struggling to rationally justify this lust for influence.
The lust for power
The Roman Catholic Church, with its “birthright ambitions” to exercise unrestricted, unchallenged, unquestionable, and infallible power over kings and people of the earth, has repeatedly demonstrated this Roman institution throughout its history. Therefore, it should come as no surprise that these claims remain unbroken to this day. Like mother, like daughters, and there seems to be a need to catch up. The (former) Protestant churches have clearly developed a taste for expanding their sphere of influence, both ecclesiastically and politically. After the “sin of separation,” they certainly don’t want to risk alienating the mother church again.
The phenomenon of relishing the allure of power transcends denominational boundaries. Whether it’s the evangelicals in the USA or the church organizations in Germany that present themselves as “moderate,” they all crave power, more power. To achieve this goal without significant resistance, these power-hungry officials frame their agenda within the context of a “power-sensitive church.” The apparent necessity for this is simply justified by the experiences of abuse of minors by church employees, and the need to address and prevent such abuse.
US President Donald Trump said it in his unmistakable way during his election campaign: direct and straightforward. He would, after being elected US President, give the Church unprecedented power.
Since Trump is branded, especially within Germany’s “left-woke” church, as a foul-mouthed, far-right lout, the own ambitions of the same nature naturally have to be presented differently. But beneath the rainbow facade, everything is ticking in synchronized unison. No wonder! After all, the conductor is the same, and he’s in Rome.
They make an appointment.
The Evangelical Church in Germany (EKD), the Union of Evangelical Churches (UEK) and the United Evangelical Lutheran Church of Germany (VELKD) addressed the topic of “Church and Power” at their last synod meeting. (Source). There was no shortage of self-congratulation regarding the agreements reached. Bishop Ralf Meister (Bishop of Hanover), head of the VELKD (United Evangelical Lutheran Church of Germany), stated that precisely the sore points had been addressed, “which we must keep in mind on the path to a power-sensitive church.”
Alena Höfer, the consultant for women’s policy and intersectional feminism at the Institute for Church and Society (Church of Westphalia), offered a very insightful commentary. According to her, one must always critically examine “who is not at the table of decisions.” How should this be interpreted? Does it mean that those outside the committee have no say whatsoever, or that decisions are simply passed without critical consideration?
Idle arguments
Theologian Georg Kalinna delivered a rhetorical masterstroke. He argued that power and powerlessness are often linked to ethical ideals in theology and thus trivialized, adding, “But Jesus didn’t say: Be content with your powerlessness!” A truly brilliant argument, he asserted, presenting something that ultimately wasn’t said. Jesus also never said that one must get up at 5 a.m. every day and brush one’s teeth three times a day. Much more interesting and, above all, relevant is what Jesus did say, for example, according to Matthew 22:21:
“…Then saith he unto them, Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s.“
Fittingly, this relates to the topic of the church’s exercise of power. A clear statement: Caesar’s is Caesar’s, and God’s is God’s. Give Caesar what he demands, but that’s all. Paul emphasized the relationship between Christians or congregations and the political level in Romans 13 (authorities). This is precisely the opposite of what the Protestant churches are openly striving for. And politicians themselves are showing themselves to be very open to the influence of the church (Info).
A crumb of (mistaken) truth
Even the pastor of the Lutheran Church of Tanzania, Leita Ngoy, who currently serves in the Evangelical congregation in Gütersloh, offered a kernel of truth in her remarks. Her appeal to the congregation, who subsequently shouted “Hallelujah,” was: “The power of the Holy Spirit and the prophetic voice of the church” must be rediscovered. Indeed, what needs to be rediscovered is currently absent. Rather, the face of these church organizations now resembles the image described in Revelation 18:2.
If we’re already talking about prophecy…
And yes, there is indeed a biblically described prophetic aspect concerning the formerly Protestant churches. These can be identified in Revelation 13:11-18, Revelation 19:20, and also partially in Revelation 17:4-5. This refers to the false prophet, who in Revelation 13 is described as the second beast (out of the earth) in his political power (originating in the USA – Info), the daughter who returned to the harlot of Babylon (Revelation 17) and the fate awaiting her (Revelation 19:20).
There is simply no rational justification for the exercise of political power. The arguments presented merely consist of one rhetorical blunder after another.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.
Revelation 19:20
Bible verses from King James Version (1611)
