The National Endowment for Democracy isn't just a US
government backed NGO that promotes democratic institutions. In the case of
Hong Kong it is actively involved in promoting the protests. That the NED often
functions as an arm of US intelligence, interferes with democracy and promotes
regime change is actually old news for those who have been watching for many
years.
This is why (once again) it is tragic that Chinese and in
this case Hong Kong based Evangelicals are getting involved with what amounts
to a US intelligence operation. Are the protests wholly the creation of the
United States? I doubt anyone would actually suggest that. There are plenty of
social forces and tensions at work that are helping to fuel the protests and
yet as they ebb and flow, the Americans are there to make sure people stay out
on the street. Money can work wonders. It's much the same with striking
workers. They can keep going, keep protesting as long as the money is there for
them to feed their families and pay their bills.
This is where the NED (and sometimes USAID) and US
intelligence (often operating through the embassy or consulate) is able to step
in. This was the playbook in Iran in 1953 that led to the overthrow of Mosaddegh.
It's been used many times.
These are the games empires play. We shouldn't be shocked or
even surprised.
However what is shocking is that Chinese and Hong Kong
Evangelicals are caught up in this. One, they're being used and utilised by
American Imperialism. They are pawns on the chessboard and have effectively
become a Fifth Column within China.
Two, they have compromised their witness. Dominionism and
other heresies flowing from the polluted fount of American Evangelicalism have
infiltrated and infected China and what was once a stellar witness has been
corrupted. These protests are giving the Chinese government not only motivation
but even an ethical basis to pursue and clampdown on Christians. The already
compromised Three-Self Patriotic congregations (TSPM) are feeling the brunt of
it as they're easy to target. They sold out decades ago so that they could
operate openly, build their large facilities and even take up a respectable
place within Chinese society.
The Underground movement is also bearing a great deal of
pressure and grief further aggravated by the actions of figures like the
Calvinist pastor Wang Yi of the Early Rain Church in Chengdu.
While Wang Yi argues in his 95 Theses for what could be
described as a Two Kingdom position, thesis #51exposes the influence of
Kuyperian Dominionism and the contradictions it generates in what really must
be described as a pseudo-Two Kingdoms position. In what is otherwise an
excellent document there are other latent suggestions of the Kuyperian mindset.
Thesis #86 for example also hints at Christians holding political office but
interestingly also requires such Christians to not be church officers, a
position many Western Evangelicals would take exception to.
While Wang's language regarding Two Kingdoms seems to be prima facie sound, the call for protest,
self defence and the motivation for Christians to influence and change society,
while falling short of a full call for total transformation, nevertheless is a
position advocating dominion and a Christopolitik. For Wang and those holding
similar positions, such as many of the folks associated with Westminster California,
the Kingdom is ultimately something more than the sanctified Heavenly realm and
its reification or manifestation through the Holy Spirit's presence in this
age. In other words the Kingdom is not just the Church and the realm of the
Holy Spirit's operation, a reference to things that will survive and transcend
the eschaton. Rather, the Kingdom encompasses (to some degree) the larger
culture and its institutions.
This is effectively what could be described as a watered-down
or refracted Transformationalist position. It is akin to Kuyper's concept of
spheres and pillars, a dominionist construct within a pluralist setting but one
that retains the hope and functionality of the old sacralist constructs of the
Magisterial Reformation.
Additionally with Kuyper the idea of Divine preservation
underwent modification. Common Grace an old concept to be sure, was under
Kuyper's influence transformed into something more than merciful restraint.
Rather it became the means by which the unbeliever can participate in and
augment Kingdom life. Wang has clearly embraced and incorporated these
concepts. His aim is to transform and Christianise Chinese society and thus
while Jesus said His Kingdom is not of this world... Wang is part of the
movement that declares the Kingdom is in fact of this world, and thus this Kingdom also represents a viable
political threat, one in which the servants of Christ do indeed fight. For in
the end that is what Caesar's coin, politics and the courts are all about...
which is why we believers are to eschew these things and though we must use the
coin it is thing 'passing away', a thing that has no claim on us.
And thus it must be said that Wang is not being persecuted as
a Gospel witness but as a political activist, a meddler in other people's
affairs (1 Peter 4), a violator of his own claims. John 18.36 is quoted in the
theses and yet then promptly contradicted. Nonviolent activism is a form of
political action and thus seeks to harness and steer the power of the state... to
control the sword. While perhaps preferable to the overtly theocratic models
that champion authoritarianism and crusade it is nevertheless.... not what it
purports to be.
Wang goes further and even advocates 'self-defense', the use
of violence which while certainly is in keeping with the Calvinist tradition is
nevertheless diametrically opposed to the New Testament teaching of
non-resistance. He would do well to consider Christ's words regarding those who
take up the sword and Peter's words in 1 Peter 4.
It is no accident or mere coincidence that the Chinese 95
Theses can be found at the China Partnership website, which openly proclaims
its affiliations with the Presbyterian Church in America (PCA) and The Gospel
Coalition.
And in fact many of the claims made in the 95 Theses
regarding the Two Kingdoms are belied by the statements (also found on the
China Partnership website) in Wang's talk on 'The City of God' in which he
makes it abundantly clear that his understanding of the Gospel involves not
just the salvation of souls and a martyr-witness (and thus spiritual combat)
for a Heavenly Kingdom but rather constitutes the 'redemption' of space and
time, the city or civilisations of this Earth. This is unabashed dominionism.
It may not fall into the myriad Judaizing errors of rank Theonomy but it is
ultimately cut from the same heretical cloth.
'The whole world is God's
building.'
Once again, while this sounds plausible even self-evident to
some, these smooth words actually deny what the New Testament teaches
concerning Christ's Realm and Reign. The world is certainly under the authority
of God's Providence but Christ's Kingdom is eschatological belonging to the Age
to Come, to Heaven as it is called. This age is passing away, marked for
destruction and though the promise of de-thronement (regarding the powers) is
guaranteed, the powers of this world still have a subordinated but nevertheless
God-granted authority. Thus Satan is still the god of this present evil age,
the prince of the power of the air and the coin is still Caesar's and part of
this perishing age. The nations are not covenantal but profane and will remain
so until the Parousia. It is at that point that Christ's enemies will be
trampled underfoot and the fullness of the total authority given to Christ at
the resurrection will come into being, will be manifested in its fullness.
Dominionism is guilty of an over-realised eschatology and thus while it seeks
to build Zion, it necessarily succumbs to the world and in the end can at best
produce a Pseudo-Zion, a counterfeit kingdom. This is why it is so dangerous.
Wang's theology dances around these issues and in a fashion
reminiscent of both Kuyper, the Lutheran Two Kingdom's tradition and the
specifically Americanised Westminster California theology, it is in reality an
expression of the same old virus that has plagued Biblical Christianity since
the Age of Constantine.
The Magisterial version of Two Kingdoms (if we could call it
that) is in reality a One Kingdom with
Two Aspects doctrine that confuses the Cities of God and Man which are
actually antithetical. Unlike Theonomy which believes victory is fully
attainable and will be implemented with the help of overtly theocratic social
reforms, this doctrine formally denies Postmillennialism and yet functions in
many respects just like it.
When Wang speaks of turning 'Babylon into Jerusalem' his
ideology is clear and I argue his 95 Theses while ostensibly (and mostly) sound
must be read and understood in that light. And thus Wang and his mission must
be heartily rejected and denounced.
While Wang is being lionised in the United States and
probably in China itself, he nevertheless represents a false view of the
Kingdom and his doctrine and actions are leading the Church into an epoch of
persecution. This does not alleviate in any sense the wickedness or bestial
nature of Xi Jinping's regime, the government in Beijing or even the deceptive
nature and policies of the Hong Kong government. Not at all.
But at the same time Wang and his theology actually represent
a great danger to the Chinese Underground or House Church movement and further
his actions combined with the activism of figures like NED connected Bob Fu and
the now famous Hong Kong activist Joshua Wong, risks turning the Chinese Church
into an arm of US Imperialism ... and thus the Church's very identity is being
put at risk.
This isn't just a threat to their testimony but their very
identity.
In one sense these are subtle things, and it's both hard and
counterintuitive to speak out against or even denounce such Christian leaders
who 'seem' to be doing so much for the Kingdom of God. But isn't this what
we're warned about? Are we not warned of false teachers who will secretly bring
in heresies which result in the way of truth being blasphemed? Sadly the
American Church is the chief exporter of these heresies. It is the polluted
fount giving sustenance to so many groups around the world, sowing rotten seed
sure to ultimately produce a rotten harvest.
I have been following the situation in China very closely
since the mid-1990's. It has fascinated and intrigued me and my heart is very
much with the underground movement in that country. On Saturday nights as I
head for bed I often think of the fact that it's Sunday morning in China and I
think of the Christians taking to the back alleys and meeting in out of the way
places. It has been both a burden and a blessing and I am deeply grieved by
this new turn in Chinese Christianity and the growing and pernicious influence
of Dominionism and the poison which flows from North American Christianity. I
never imagined its influence would spread so quickly and so pervasively.
We live in an interesting moment and we had better be paying
attention. The stage is being set. There is a spirit at work in Global
Christianity. I'm just not sure it's the Holy Spirit. But I take comfort in the
principle of progressive maturation, that the wheat and tares (Matt. 13) always
grow together, that the Kingdom always grows and advances though we may not
always be able to see it. It is not looked for. The Kingdom does not come with
observation. One need only peruse Christ's statements regarding the Kingdom to
understand just how far Dominionism has missed the mark in its understanding.
See also:
http://proto-protestantism.blogspot.com/2019/04/the-fool-wang-yi-and-dark-side-of.html
See also:
http://proto-protestantism.blogspot.com/2019/04/the-fool-wang-yi-and-dark-side-of.html