TOGETHER BUT NOT MIXED

If the saints are going to rule the world, what prevents them from now on starting with the smallest thing, such as a social action committee, a communal action board, etc.etc? What must be very clear from the outset is that no Christian or group of them should be affiliated with political parties, unless they themselves constitute it authentically. But the question arises: What is a truly Christian party or group?

It should be clarified that belonging to a political party means loyalty to it; then the Word of God or the common good pass into the background or are looked upon only as tools to exalt the party. The party, then, becomes an idol to whom honor and tribute are to be given, and we know that idols are puppets of the adversary prince under whose dominion the whole world lies (Jn.5.19, Eph.2: 1-3).

To be a genuinely Christian party, association, or group, you must be able to declare honestly: "Yours (of God) is the kingdom (government sovereignty), power and glory (recognition, merit, praise)" ( Mt. 6. 13) And for this to be true, they must, within these instances, always constitute a majority and act in a unanimous block so that their decisions are previously defined, without allowing in the analysis of the same to intervene unbelievers, because they ignore or are inconsistent with the Word of the Kingdom.

Once in the exercise of their functions, without losing their identity and autonomy, "having favor with all people" (Acts 2:47), they will be able to "obey God rather than men" (Acts 5:29) and be part of the fulfillment of the promise that in Christ all nations would be blessed (Galatians 3: 8) because they will seek good for all, but especially for those of the family of faith (Galatians 6:10).

RICH AND POOR IN THE CHURCH

   "A rich man will hardly enter the kingdom of God" (Mt.19.23-24); However, speaking of those who said these words, the apostle Paul said that "for your sakes he became poor, being rich, so that by his poverty you might be made rich" (2 Co.8: 9). Our Savior therefore wants us to be rich "so that we may conduct ourselves honestly to those from without, and we need nothing" (1 Thessalonians 4:12); it is more, "that we may share with him that is in need" (Eph.4.28).

   What is condemned in the Holy Scriptures is the attitude of the indolent bourgeoisie of those who think that with money you can buy absolutely everything. To them it is said to them: "For thou sayest, I am rich, and I have grown rich, and have need of nothing; and you do not know that you are a wretched, miserable, poor, blind and naked. Therefore I advise you to buy of me gold refined by fire, that you may be rich, and white robes to dress, and that the shame of your nakedness should not be discovered; and anoint your eyes with eye drops, that you may see. I rebuke and punish all whom I love; be zealous therefore, and repent. (Rev.3.17-19).

   There is a principle of socio-economic equality in the Kingdom of God (existing among us in its present stage of development) that can fulfill the expectations of social justice among God's people. This doctrinal principle is clearly stated in 2 Co.8: 13-15: "For I do not say this so that there may be some slackness for others, and for you narrowness, but that in this time, with equality, your abundance supply the shortage of them , so that the abundance of them may supply your need, so that there may be equality, as it is written: He who gathered much, had no more, and he that had little, had not less.

   With this, our Creator Father wants us to have sufficient food for all in his "house", which we are (Mal.3.10; He.3.6), and not only for those who serve. This food not only translates into money or food but into all the common good we need as human beings. Christians who are accountable to Christ's judgment (Ro.14.10; 2 Co.5.10) must be responsible for managing the talents that were given to us, trying not to be conniving with anyone in the world. indecent or inappropriate handling of them, since we should not be accomplices of the darkness or participate in other people's sins (Eph. 5: 1, 1-Ti.5.22).

WHAT WE NEED

   Many interpretations have been given to the meaning of Israel's history, the work of Jesus Christ, and the writings of the New Covenant or Testament. Yet there is a general consensus that the Bible constitutes the written revelation of the Supreme and Personal God, and that what goes against it is against the Truth.

    But just as the tree is known by its fruits (Lk.6, 43-44), so also the good or bad of each of these interpretations, which have generated the creation of so many different sects or groups, can be evaluated by the benefits through which humanity can be liberated from suffering and injustice, not only on an individual but collective level, something that can produce a dignified and abundant life now, and ensure a happy destiny even after physical death.

   That positive approach undoubtedly falls upon the conception of the Kingdom of God as a plan of integral salvation in which individuals, after genuine repentance, are actually integrated with other believers to develop the principles of this "new regime of the Spirit" ( Ro.7.6), thus becoming true "members of the Body of Christ" (Ephesians 4: 15-16) so that with an undead faith they can overcome the world of indifference and lack of love that slowly kills life and longings of millions of "ill-treated" (Heb.3: 3) who expect not only the compassionate hand of a "good Samaritan" but also that they themselves can become organized agents of blessings (2 Co.1.20; 21), with which our King Savior wants to fulfill our hopes for justice and dignity.

     

GOBERNMENT EN THE CHURCH

The government in the Church is theocratic, but of a communitarian nature, not national. The Church itself constitutes a nation (1P.2.9) but it is convenient to emphasize that the people of God, whose leader or head of government is Jesus Christ (Eph.17-23), is not co-ruler with any state authority, because "no servant can serve two masters; for either he will hate the one and love the other, or he will esteem the one and despise the other "(Lc.16.13); therefore, "give unto Caesar the things that are Caesar's, and unto God the things that are God's" (Lk.20.25); that is, the Church is autonomous.

   However; in a correct biblical procedure, the divine government within a community of believers is exercised by a group of faithful who qualify for it (1: 3, 1-8, Tit.1: 5-9). These men are called acolytes, bishops, pastors or elders (who in the beginning had the same meaning) and who were collectively referred to as a "presbytery" (1 Ti.4.14).

   In apostolic times some of these elders or pastors were always appointed to constitute the presbytery of each local congregation or church, and now there is no reason for it to be different. This does not rule out that there may be in any congregation a legal representative authorized by the same presbytery.

   It is not biblical for a single person to exercise all authority in a Christian community or congregation. Dictatorships are not valid within the Kingdom of God, nor is any democratic process valid in which "carnal" believers (1Co.3.1-3) and much less ordinary or unbelieving people take part in administrative decisions of any truly Christian entity.

Leadership in organisms under the reign of our glorious King Savior is of too great importance, for these stewards of divine grace can have the great honor of having "given food to the sheep", or, on the contrary, that after having "struck his fellow servants" suffer the harsh punishment of the hypocrites (Mt.24: 45-51).