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The Bible Is Coming Back After
the Historic
Victory of Donald J. Trump

Donald Trump has won the Presidency in a historic election taking 312 electoral votes, and 74.8 million votes for a popular vote win, earning more votes as a Republican candidate than any other in history. While the pundits and talking heads on the various news and political media outlets bloviate about the outcomes, Good God Father has announced the release of their new merch products available on CafePress. The design incorporates images inspired by the battle that has been the last four years for the narrative on where the United States of America is at on the political world stage.

In the wake of this cataclysmic victory, Donald Trump, came out to promote his “God Bless The USA” Bible with a video on X:

This promotion brings to mind hot theme debated through the course of the discourse of recent memory that isn’t getting much attention yet among the media pundits. Many have been clutching their pearls over the great scare of “Christian Nationalism” being on the rise. The statement is made with such prose as to instigate a response of fear and hyperventilating. However, as is typical with most everything having to do with the global propaganda apparatus, not much has been to explain what Christiain Nationalism is, or why it is a problem. That work has been relegated to the gnomes that spend all of their time frantically concocting Wikipedia entries for damage control. Currently, the definition on the website is as follows:

Christian nationalism is a form of religious nationalism that focuses on promoting the Christian views of its followers, in order to achieve prominence or dominance in political and social life.

This has elicited a number of responses for and against as either a perfectly sensible ambition if you’re a Christian, and on the other side, many Christians and especially non-Christians, expressing deep concern that Christians are prioritizing ambitions that ought to be dismissed as a damnedable heresy. This draws attention to a very distinct difference in views on what the relationship should be between the church and the State. While the problem of Christian division has been of universal interest and importance in the Christian community going back to it’s birth, like most all of those things, this is likely to be one more issue added to the stockpile of the diversity of doctrines and philosophies which make up the collective thorn in the Church’s side.

All other controversies aside, then, there begs the question of what the Christian’s relationship to the nation should be, in the context of the universal and ecumenical Christian conversation. Why do certain Christians see an imperative to achieve dominance in the political governance of a state, and yet others see that as an afront to the mission of the Christian Gospel? The answer, it would seem, requires a systematic approach, and as in all things, the first step should start with Jesus, and then work your way through to the present time on how Christians have historically approached.

As with most things, the history has become obscured in our modern age by detractors who seek to undermine the record to reflect a Christendom which was abusive, violent, tyrannical, and should therefore not be trusted with the reigns of the authority of government. However, as Mike Jones aka Inspiring Philosophy suggests, such is not the case. His video playlist series on the benefits of Christian society are played out here:

Jones goes on in other videos to decry the dangers of a nationalistic Christian policy, the same is undermined by the acknowledgement that Christian guardians manning the ramparts of a national identity is a net positive good for such a nation. And if the Christian has been saved from sin to become the “righteousness of God in Him”, then it stands to reason that the same applies for the verse that says, “When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn.” However, as Jones lays out in another video about the terms, the definitions and contexts are varying depending on how the definitions are analyzed. Which really points at the purveying issue with the selection of the vocabulary over which to have the debate. Being that the issue has a “statical zero” effect on the U.S. voting base of Christians.

As James Lindsay insists on his X timeline:

Whatever the agendas are that are at play behind the term, getting at the Spirit of the Law, rather than the letter, the simple solution is this simple reality underpinning the entirety of the Christian Gospel. After all, the Gospel is the proclamation that “Jesus of Nazareth is LORD”. That word, “LORD”, comes with a double meaning. The first meaning, that as the second person of the Trinitarian Godhead, as Messiah, Jesus shares the essential identity of the God of Israel, YeHoVaH, “the LORD”, as is indicated in English translations of the Old Testament. So that the man, and the God, cannot be separated in Being, aside from their person-hood, as expressed in the trinitarian maxim, “One person, two natures”. Therefore, he is a “God-man” according to the traditional modes of expression. “And the government shall be upon His shoulder”.

The second of implications embedded in the earliest Christian confession of “Jesus is LORD”, is the suggestion that Caesar is not Lord. Thus, it is inherently political. The supposed authority of the office of Augustus Caesar, was not the highest office, since he had made himself to be declared as the “Son of” the “god” Apollo. It was instead the office of the Son of the God of Israel, the only True God, creator of heaven and earth, YeHoVaH, the Father of All. The title of “Messiah” then became all the more politically subversive. It may not have been the political message the Jews wanted to hear. It didn’t employ the same tactics they expected to see, yet the effects were and are all without question directed explicitly at how the human race were to approach how life should be governed. Namely, through the lens of the authority of Christ’s death and resurrection.

It is yet the mandate of every Christian, to “go in to all the earth, preaching the Gospel to all of Creation”. What Gospel was that exactly? The Gospel of the “kingdom of God at hand”. A kingdom with no political authority? On the contrary, a kingdom with such vociferous political authority that every “knee will bow and tongue confess” and their crowns will be “cast down” to Christ who is the “head” of all of Creation. The clear thrust of the narrative is unavoidably involved with the political apparatus of the workings of human beings.

Beyond this confession, the next assertion to enter in to the coversation needs to be what the role is of the Christian in the process. No single line could be clearer than Paul’s title of “co-heirs” in Romans 8:17. He goes so far as to explicitly outline that it is that we are co-heirs “of God”. The insinuation being that all of the authority that a ruler would inherit from their father, that is the authority we inherit from God, as “join-heirs” with Christ. Such a sentiment should be seen to be the well suited philosophy underlying the American Constitutional Republic, sharing and expressing that authority “on earth as in the heavens”.

Regardless of the feelings people may have with the nomenclature employed for the formulating of various angles and spins on current events, whatever agendas, institutions, or clandestine operations that may be at play, one thing is for sure. The Political involvement of the Christian in the affairs of government should not be nothing at all. There is a clear role to play, and the Gospel, as the archetypal model provides the prototype through which the exercise of Christs authority, as “joint-heirs” with Christ, is eminent. No other article of governance more greatly reinforces that mandate, and gives room for the citizens of a country to faithfully and diligently protect that Spiritual authority, to establish justice on the earth, “as in the heavens”.

Understandably, this model evokes an amount of consternation from those who have suspicions and hold the Gospel with an amount of hostility. This by virtue of the simple fact that there is a mutual exclusivity that persists between the Gospel and those who oppose it. If the universal power which is alleged to be exercised by the throne of heaven, then there is an inevitability which remains to be demonstrated through human events. This is the struggle that continue to play out through the historical manifestations of worldviews. The question of whatever establishes true and actual justice for humanity is in the balance. The statistics would indicate that it is the prevailing Christian worldview with produces the results that the human condition thirsts for. Peace, Prosperity and security.

[2Ti 2:12 KJV] 12 If we suffer, we shall also reign with [him]: if we deny [him], he also will deny us:

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