QC session (28/8/20)

We asked whether there was a link between passages like Ex 29:37 that mention how holiness can be transmitted physically, and the act of laying on of hands in the NT. We are holy because of the indwelling presence of the Holy Spirit (1 Pe 2:9-10, 1 Pe 1:16, John 14:20, John 17:23, 1 John 3:24, 1 John 4:12-13). Can the objects and people we touch likewise become holy?

The approach to this question is multi-layered:

In the first place, we note that the 'holiness' of the OT is a ritual holiness, not a spiritual holiness. It is only one of the categories of status in the Mosaic law (especially with respect to the temple and food laws). The role of a priest gives this idea (You are to distinguish between the holy and the common, and between the unclean and the clean Lev 10:10). So objects were distinguished into 1) holy 2) common and clean 3) common and unclean. In the routine life of an Israelite there were constantly becoming unclean and constantly in need of purification. This points to our own sinfulness and need for cleansing.

Just as Mosaic food laws have been abrogated by our Lord (Mk 7:19, Mt 15:11) and made clear in the early church (directly to Peter in Acts 10), all of the Mosaic rituals are superseded  - they are only "a shadow of the good things to come instead of the true form of these realities" (Heb 10:1), we also learn that inner, spiritual holiness is true holiness. This kind of holiness is given by the Holy Spirit and cannot be passed on physically. It is not intrinsic to ourselves, but is a gift of God.

The NT practice of laying on of hands is used for different purposes:

• healing (Mk 5:23, 6:5 7:32, 16:18; Lk 4:40, 13:13,  Ac 8:18, 9:12-17, 28:8)
  
• blessing (Mt 19:13-14, Mk 10:16)
• impartation of the Spirit (Ac 8:18-19, Ac 19:6)
• impartation of a spiritual gift (1 Ti 4:14, 2 Ti 1:6)
  
• commissioning for service (Ac 6:6, Ac 13:3, 1 Ti 4:14, 5:22)
  

Certainly there is an implication of the power of God acting through prayer made in faith to cause a spiritual effect, but this is distinct from the transmission of the ritual holiness mentioned in the OT.

We then turned our attention to the fact that Christians in the USA are endorsing Trump in the coming election. There are many interesting questions we can ask ourselves:

1. Should Christians become politicians? 
2. Is personal morality or effectiveness in creating good policies more important when we vote for politicians?

Not being a political scientist like Kevin I can only mention what I believe history and Scripture have to teach us!

In the first place, the church has in the past swung between total engagement (the church has or even is political power) and total disengagement (the monastic movement, hermits). I think Jesus gives support for engagement, but not in a political sense. He said,  "My Kingdom is not of this world" (Jn 18:36), separated civil and religious obligations (“Therefore render to Caesar the things that are Caesar's, and to God the things that are God's.”(Mt 22:21, Mk 12:17, Lk 20:25) and yet commanded His disciples to exercise a positive influence on society ("You are the salt of the earth...you are the light of the world" Mt 5:13-14)

Being a politician is a morally neutral job - it is impossible to be come a "Christian robber" or "Christian prostitute", but I think it is certainly possible to honour the Lord by becoming the best Christian politician we can be! Kevin made the observation that government cannot implement God's will in the world, but I think Christian legislators can certainly help formulate policies that are in accord with God's express will.

Christians are commanded to pray for those in authority (not necessarily to endorse them! (1 Ti 2:1-2). We are commanded to submit to ruling authorities because these are instituted by God (Ro 13:1-3, cf. Da 2:21), so long as their demands do not conflict with God's ultimate authority (Ac 5:29).

Within limits, I think it is fine to elect an leader whose personal morality is somewhat questionable as long as he or she can bring improvement to the overall (and moral) situation of the nation. This is analogous to getting the best lawyer, contractor, gardener or accountant for secular roles even though the individual may be a non-Christian. But in the church, the personal morality of leaders is a non-negotiable. We only have to look at the pastoral epistles to see how much integrity Paul demands of a prospective leader to know that this is not to be compromised.