Common ground 3

Response

Hey brother, I’m really glad we’re seeking common ground. Your thesis—that Jesus’ teachings are apolitical and that a Christian’s role is to heal—is thought-provoking, and I appreciate the passion behind it. Let’s try to understand this from a perspective that honors God’s sovereignty over all things, while keeping the conversation warm and grounded. You’re right that true debate, in the Socratic sense, is about pursuing truth, not winning. From a Van Tillian view, though, truth isn’t something we stumble upon through neutral reasoning—God, rooted in His nature, reveals it. Every thought, every argument, starts with Him as the foundation. As we explore your ideas, I’m leaning on the reality that Christ is Lord over every sphere—politics, science, and even our perceptions—because He holds all things together (Colossians 1:17). Let’s see where that takes us. Jesus’ Teachings and Politics, your claim that Jesus’ teachings are apolitical is an interesting angle, but I’d gently push back here. Jesus didn’t align with any political faction of His day—He didn’t join the Zealots, Pharisees, or Sadducees. Yet, His teachings were deeply authoritative, proclaiming a Kingdom that upends worldly power structures. When He said, “Render to Caesar what is Caesar’s, and to God what is God’s” (Matthew 22:21), He wasn’t sidestepping politics but redefining it.

Everything belongs to God, so even Caesar’s realm is under His rule. From a Kuyperian perspective, there’s no “neutral” or apolitical space—every square inch of creation, including government, is claimed by Christ. That said, Jesus wasn’t chasing earthly power like a politician. His mission was to reconcile us to God, to heal our brokenness through the cross. But healing isn’t separate from His Lordship. When He heals bodies, minds, or souls, He’s restoring creation to reflect God’s glory. So, while His teachings aren’t “political” in a partisan sense, they transform how we engage every sphere, including politics, by calling us to serve rather than dominate.

The Christian’s Role: Healing and Joy. I like your emphasis on healing as our calling. It resonates with the idea that Christians are to be a redemptive presence in the world, bringing wholeness wherever we go. You’re spot-on that this doesn’t mean we all become doctors—it’s about redirecting our vocations to glorify God and bless others. A Kuyperian lens would suggest that we do this in every sphere: art, business, family, and even politics. Whether we’re teachers or farmers, we’re called to reflect Christ’s restorative work. Your point about joy as a gauge of our calling is beautiful. A heart aligned with God’s purposes naturally overflows with joy, not because life is easy but because we’re anchored in His unchanging love.

But I’d add that joy doesn’t always feel like happiness. Sometimes, carrying our cross (Matthew 16:24) means embracing suffering for the sake of others, trusting God’s bigger story. That’s not heavy—it’s freeing, because Christ carries the weight. Perception vs. Knowledge Your distinction between perception and knowledge is fascinating, especially the idea that perception fragments while knowledge unifies. From a Van Tillian standpoint, I’d agree that human perception is limited and often distorted by sin. We see “through a glass, darkly” (1 Corinthians 13:12). But I’d frame it differently: our perceptions aren’t inherently opposed to knowledge. God created our senses to know His world truly, though not exhaustively. The problem comes when we lean on our own understanding (Proverbs 3:5) instead of submitting our minds to God’s revelation. Your take on perception as projection, with the eyes as projectors, is poetic, but I’m not sure it fully aligns with how Scripture describes sight. Jesus often uses seeing and believing together, like in John 9, when He heals the blind man to reveal spiritual truth. Sight, when redeemed, points us to God’s reality. I’d argue that when perception is submitted to Christ, it becomes a tool for knowing Him and His world better, not a barrier. You’re right that scientific reasoning can pile up data without getting us closer to actual knowledge. The “tree of knowledge of good and evil” (Genesis 2:17) wasn’t about knowing facts but about usurping God’s authority to define right and wrong. True knowledge starts with fearing the Lord (Proverbs 1:7), which humbles us to see the world through His lens. So, while I agree that fragmentation (like dividing light into colors) can distract us, I’d say the issue isn’t perception itself but perception divorced from God’s truth. Dominion and Mastery: your reading of Genesis 1:26—dominion as mastery—hits a deep chord. But let’s nuance it. Dominion, in the biblical sense, isn’t about control for control’s sake. It’s stewardship, reflecting God’s image by caring for His creation.

For example:

Theological Meaning: Godly Dominion

The concept of dominion in Genesis 1:26 is inherently godly dominion, defined by its connection to God’s image and the pre-fall context. Here’s how this unfolds:

• Rooted in God’s Image: Humanity’s dominion flows from being created bĕṣalmēnû (in our image). As image-bearers, humans reflect God’s character—His wisdom, justice, and care. Dominion is not autonomous but derivative, exercised under God’s authority. Just as God rules creation with goodness (Genesis 1:31, “very good”), humans are to rule in a way that reflects His benevolence.

• Stewardship, Not Exploitation: In the historical context, rādâ could imply forceful subjugation, but the pre-fall setting excludes oppression. Genesis 2:15 complements this, where Adam is to “work” and “keep” (‘ābad and šāmar) the garden—terms associated with service and protection (e.g., priests “keep” the tabernacle, Numbers 3:7-8). Godly dominion is stewardship, cultivating creation for flourishing, not domination for self-interest.

• Harmony with Creation: The scope of dominion (fish, birds, etc.) places humans as caretakers of God’s creatures. The absence of conflict in Genesis 1 suggests a harmonious relationship, where dominion fosters life. For the Israelites, this contrasted with pagan views of nature as chaotic or divine, affirming Yahweh’s sovereignty and humanity’s role as His vice-regents.

• Relational and Functional: The image of God includes relationality (male and female, v. 27) and purpose (dominion). Godly dominion is exercised in community, reflecting God’s unity, and functionally, as humans extend God’s creative order (e.g., naming animals, Genesis 2:19-20), which mirrors God’s naming in Genesis 1.

• Contrast with Sinful Dominion: Post-fall, dominion is distorted into exploitation (e.g., Genesis 3:16, where rādâ describes oppressive rule). Godly dominion, as intended, is restorative, pointing to Christ, the true image-bearer (Colossians 1:15), who rules with justice and love (Psalm 72).

To repeat, in Genesis 1:26, dominion is godly dominion—a delegated authority to rule creation as God’s image-bearers, reflecting His wisdom, justice, and care. Grammatically, rādâ conveys authority, but the historical context and pre-fall setting define it as stewardship, not oppression.

Adam was tasked with cultivating the garden, not exploiting it. Sin twisted dominion into domination, but Christ redeems it, calling us to serve, not to lord over others (Mark 10:42-45). I hear you on the ego’s drive to control out of fear. That’s the fallen self, rebelling against God’s sufficiency. But as we’re renewed in Christ, we don’t just let go of control—we surrender it to Him. And here’s the Kuyperian twist: that surrender doesn’t pull us out of the world but sends us into it, to work, create, and govern as His ambassadors. Politics, when redeemed, isn’t about power grabs but about seeking justice and flourishing for all, under God’s rule. 

Wrapping Up, Brother, I’m with you in wanting to avoid circular debates that spiral into nothingness. Your vision of Christians as healers, bringing joy and simplicity, is compelling. But I’d encourage us to see Jesus’ teachings as bigger than apolitical—they’re all-encompassing, claiming every corner of life for His Kingdom. Our role as healers flows from His Lordship, transforming how we engage the world, not retreating from it. I’m curious to hear your thoughts on how this healing calling unfolds in specific spheres, such as family, work, or even government. And how do you see the balance between joy and the cross in our daily walk? I look forward to part two of your post and to continuing this fruitful exchange! With love and respect, Your brother, Jack