The Dangers of Modern Dominionism
In recent years, a movement known as Dominionism has gained traction within some evangelical circles, particularly in America among supporters of Donald Trump and the Republican movement. At its simplest, Dominionism advocates for the church to exert control over all aspects of society, including the state. At its extreme, it supports using violence to achieve this goal. Proponents argue that such control is necessary not only to fulfil biblical mandates but also necessary for the return of Christ. However, this ideology is not only theologically flawed and historically misguided but also extremely dangerous. To understand the pitfalls of Dominionism, it is crucial to examine the period it seeks to emulate—the Christendom period, also known by some as the Dark Ages—which saw the corruption that ensued when the church wielded unchecked power over the state, corrupting both the church and Christ’s teachings.
Understanding Dominionism
Dominionists try to justify their position with verses like Genesis 1:28, where God commands humanity to “be fruitful and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.” Dominionists interpret this verse as a divine mandate for Christians to control all spheres of life, including government. This ideology dates back to the start of the Constantine period but has found revival with the rise of modern premillennialism and the support of Pastors/evangelists using modern communication methods. This has resulted in a cross-denominational movement with a vision of establishing a society governed by biblical principles as they interpret them.
This movement’s danger is highlighted by its fervor to influence American politics, notably through the support of figures like Donald Trump. The extent to which Dominionists will go for their ideology was starkly demonstrated in the January 6th insurrection at the U.S. Capitol, where violence was used in the name of achieving their goals. This modern Dominionism has shown that its adherents are willing to lie, cheat, and resort to violence, believing that the ends justify the means, as seen with the Christian false electors and other deceitful tactics.
The Christendom Period: A Historical Reflection
Dominionists often look back to the Dark Ages, a time when the Roman Catholic Church held significant power over the Western world. The church influenced every aspect of civil life, with parish priests, cardinals, and popes wielding immense authority over state rulers and commoners alike. Under idealized eyes, this period represented a clear delineation between good and evil, where the church’s rule was absolute and the word of clergy was law.
However, a closer examination of this period reveals a different story. The Dark Ages were marked by widespread corruption within the church and of the church. The intertwining of church and state led to abuses of power, such as the selling of indulgences, the Inquisition, and political manipulations by church leaders of all aspects of society.
The Anabaptists of the Reformation period, who emphasized a theology of peace and voluntary faith, were among those who suffered much persecution at the hands of both Catholic and Protestant authorities, who at times wielded the power of the church to control the state, and therefore ultimate control of the people and their beliefs and even their right to live.
The Anabaptist Perspective
The Anabaptist, which emerged during the Reformation, provides a critical lens through which to view the dangers of Dominionism. Anabaptists rejected the political allegiance of church and state, emphasizing the voluntary nature of faith and the separation of church from worldly power. They witnessed firsthand how Christendom’s power structures led to the persecution of dissenters and the corruption of the church’s mission, with many dying at the hands or at least the orders of the church.
Anabaptist theology differs in many perspectives from this modern Dominionist ideology, drawing on the teachings of Jesus Himself, such as John 18:36, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.” This verse underscores the fundamentally spiritual nature of Christ’s kingdom, contrasting sharply with Dominionism’s worldly ambitions.
The Failures of Early Reformation Leaders
It is also essential to recognize that early Reformation leaders, including Martin Luther and John Calvin, were not immune to the corrupting influence of power and the church’s control over the state. They, too, sought to use the church to control the state and employed manipulation and violence to maintain control over people. Luther’s harsh treatment and persecution of the Anabaptists, whom he defined as heretics, and John Calvin’s role in the execution of people like Michael Servetus are stark reminders of how corrupt the church can become when controlling the state or at least part of it. Luther once even conspired with the Catholic Church, after he separated from it, to devise a plan to wipe out dissenters like the Anabaptists. John Calvin declared, “If he comes to Geneva, I shall never let him go out alive if my authority has weight.”
Theological and Ethical Concerns
Dominionism’s drive to restore Christendom’s power structures is not only historically misguided but also theologically unsound. The New Testament repeatedly emphasizes the distinct roles of the church and state. Romans 13:1-7 calls Christians to respect governmental authorities as instituted by God, while 1 Peter 2:13-17 urges believers to live as good citizens, honouring the emperor but fearing God. These passages suggest a respectful coexistence rather than a merger of church and state.
Moreover, Jesus’ teachings highlight the dangers of power and the importance of servant leadership. In Mark 10:42-45, Jesus contrasts the authoritarian rulers of the Gentiles with the servant-hearted leadership He expects from His disciples: “But whoever would be great among you must be your servant, and whoever would be first among you must be slave of all. For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”
Conclusion
The modern Dominionist movement’s attempt to reclaim the power dynamics of the Christendom period is a perilous endeavour that overlooks the profound corruption that such power has in engendering the church and Christ’s message. By examining the Anabaptist tradition and christ teachings, it becomes clear that the church’s true mission lies not in dominating society but in changing society through servant leadership, with humility and grace. As Christians, we are called to be in the world but not of it, shining as lights in the darkness through our love and service, rather than through the imposition of state power.
Let us remember that the gospel flourishes not through coercion but through the transformative power of Christ’s love. Menno Simons once stated, “True evangelical faith is of such a nature it cannot lie dormant; but manifests itself in all righteousness and works of love; it dies unto flesh and blood; it destroys all forbidden lusts and desires; it seeks, serves and fears God in its inmost soul; it clothes the naked; it feeds the hungry; it comforts the sorrowful; it shelters the destitute; it aids and consoles the sad; it does good to those who do it harm; it serves those that harm it; it prays for those who persecute it.”
Let us build our churches on the solid foundation of Christ’s teachings, free from the trappings of worldly power, and dedicated to serving God by His command to love one another.
