Professing abolitionists (used to) know that, if you want to evangelize the 501c3 culture, you do not imagine that reaching “the clergy” is an efficacious way of getting to “the laity.” It is pretty much accepted that in both instinct and experience, that reformation and repentance must be a bottom-up endeavor in spite of the power centers who have a vested interest in not just maintaining the status quo, but being the status quo. The power of choice must be restored to the individual of the churchian culture so that they may take up their personal responsibilities to love their neighbor, be salt and light, and to turn the world upside down. Reforming their superstitious institutions, and not the actual people in intellectual and emotional bondage to them, will always amount to running on a treadmill and declaring that you’re getting somewhere.
But how ridiculous is it when professing abolitionists forget this hard-earned lesson and continuously endeavor to place their faith in gaining the ears of kings and rulers and Benefactors who exercise authority? These hearers of truth, but forgetters of the same, continue headlong into destruction, tempted by the glamor of political pursuit like rats in a maze, looking for an easy alternative to the Kingdom of God. The desire for power corrupts judgment. The increasing faith in magistrates debases minds.
Continuing to chase the Nicolaitan pipe dream like Balaam and Korah, even after repeat calls to repentance and self-examination unto doctrinal purity is reminiscent of another scene that professing abolitionists are used to:
Going into the ballot box even after being called to personal responsibility and pure religion is akin to the stubbornness evidenced in self-deceived mothers who continue to walk into the abortion clinic to murder her child after those outside point out that she knows better; that running headlong into destruction is not in her best interest. That there is a better way, albeit narrow, but that leads to life, liberty, and prosperity under God.
“The ideology of abortion abolitionists—also referred to as abolitionism—is that abortion should be criminalized on all grounds, even in extreme circumstances such as rape and incest.” (Myers, A., 2021. Abortion abolitionists tack to the right of pro-life, pressure GOP lawmakers.)
This article highlights the theological compromise and ideological subterfuge that darkens the hearts of men when God gives them over to reprobate minds. It makes short work in revealing just how pretenders at abolition, like the “Free the States” political action committee, are unfortunate “pro-life victories,” despite how the article tries to rely on the historical revision of Abolitionism. For those unfamiliar with Abolitionist ideology, it should be made clear that it is intrinsically incompatible with some streamlined political concept like “criminalization.” Tracing most importantly back to the ministry of Jesus Christ, who “abolished death,” as well as taxes for those who believed His Gospel, Abolitionism is simply rendered and historically recognized as “the removal of evils, however vast they may appear in their size, or however difficult to overcome.” (Thomas, C., 1839. The History of the Rise, Progress, and Accomplishment of the Abolition of the Slave-Trade, by the British Parliament). While it is true that a few professing abolitionists have sought to wed the term with political pursuit in pagan kingdoms, Christ did not appeal to worldly governments to liberate man from the dominion of man and the effects of his own sin. So too, His followers, the abolitionists of the first century, did not surpass Christ’s works by the power of man-made political institutions. It is back to these two examples that Abolitionism is ultimately traced, disregarding any inconsistent or compromised political familiarity with the term.
With this background, we now turn to the arguments of Wendell Phillips (a close friend and colleague of Garrison for many years) against voting and political office‐holding by abolitionists. In a lecture delivered in 1853, Phillips expressed his deep distrust of politics and politicians in general. His remarks are squarely in the libertarian tradition.
“Eternal vigilance is the price of liberty; power is ever stealing from the many to the few. The manna of popular liberty must be gathered each day, or it is rotten….The hand entrusted with power becomes, whether from human depravity or esprit de corps, the necessary enemy of the people. Only by continual oversight can the democrat in office be prevented from hardening into a despot: only by unintermitted agitation can a people be kept sufficiently awake to the principle not to let liberty be smothered in material prosperity….Never look, therefore, for an age when the people can be quiet and safe. At such times despotism, like a shrouding mist, steals over the mirror of Freedom.”
Phillips opened Can Abolitionists Vote or Take Office under the United States Constitution? by considering two major objections that had been made in response to the resolution passed by the AASS in 1844 (quoted above). This resolution called for disunion and claimed that abolitionists should not seek political office or vote for those who do. As a result, critics maintained that the AASS was “a no‐government body” and that in passing the resolution, the AASS was endorsing total pacifism. Neither of these charges had merit, according to Phillips. From a belief that the Federal Government, as is presently exists, is bad, it does not follow that all governments are bad. The AASS “is not opposed to government, but only to this Government based upon and acting for slavery.” The AASS “has tried the Constitution, and pronounced it unsound.” (Smith, G., 2017. Abolitionism: The Schism Over Voting.)
Ignorant of the Gospel of the Kingdom of God, which has its own Constitution and its own servant-government made up of ministers who provide a daily ministration to redistribute the freewill charity of the elders of its congregations, it is plain to see how the quotes from those interviewed in the Myer’s article lack the proverbial salt and light so intrinsic to a consistent application of abolitionist ideology.
“One way Hunter reaches out to voters is by collaborating with local churches. At that same press conference about SB13, two pastors were present to represent the over 100 Oklahoma pastors who signed a letter in support of the bill.” (Ibid.)
For instance, it is easy to take note how the founder of Free the States endeavors to “work with churches,” rather than calling them to repent of their ontological misrepresentation of Christian fellowship and worldview. This is because the anti-abolitionist worldview of Free the States necessitates institutionalism and is therefore compatible with the pragmatism of enlisting ready-made “religious” institutions, as if the ends justified the means. And the ends are clear: the organization lobbies for political change, conforming the power centers to be a vehicle for yet another statist agenda, which is diametrically opposed to calling lost souls to repent and be baptized into the Kingdom of God, which has no political affiliation with an American Kingdom or any other. It should also be noted that the specific bill mentioned, SB13, would not have rendered abortion “criminalized on all grounds.” Not only does it intrinsically make provision for the “life of the mother” exception, (the very political excuse that has always kept surgical abortion institutionalized under the cartels that Western Medicine has made with state and federal governments since the late 1800’s), but SB13 makes no attempt to address the forms of abortion that each murder more children every day than surgical abortion does: hormonal birth control and In Vitro Fertilization. Even if legislationism were accommodated by Abolitionist ideology, the bills championed by Free the States do not even measure up to their own lip service.
It’s easy to know the difference between Abolitionism and its counterfeits. Where Free the States preaches some useless, incrementalist gospel of state sovereignty, as if unburdened state governments have any jurisdiction over the subject citizens of the United States federal government, Abolitionists believe in the efficacy of a network of adhocratic abolitionist societies, modeled after the congregations of the early Christians and of free Israel. Instead of concentrating their rights and outsourcing their responsibilities unto idolatrous political power centers who necessarily and invariably subject civil slaves together in contracts, entitlements, and taxation, abolitionists maintain the higher liberty to retain their powers of choice, resting them firmly and squarely on strong, individual families who come together in faith, hope, and charity.
Where Free the States appeals to the American Constitution (another arbitrary covenant with another pantheon of pagan gods) to legitimize and direct their efforts, abolitionists appeal to the Constitution of the Kingdom of Heaven which is the only Law capable of keeping man free from the dominion of man, without Deist lip-service or nebulous platitudes.
Where Free the States agrees with every other political strategist, lobbyist, and 501c3 church committee that the false gospel of reforming American civil government (or fifty American civil governments) is a sound source for their perverted evangelism, relying on the socialist providence of false gods to exercise authority over their neighbor through taxation, and putting their faith in the unholy trinity of legislative, executive, and judicial tyranny, abolitionists preach obedience unto the Gospel of the Kingdom of God which rejects political dominion in favor of the tried and true service intrinsic to Christian fellowship. They do not seek to replace the existing legalism of pagan kingdoms with their own legalism. They seek to replace the upside down model of pagan kingdoms with the better model represented by the Kingdom of Heaven on Earth, by sloughing off the authoritarian capstone institutions built upon the shifting sands of sin and reckoning, leaving them to their inevitable self-destruction, and rebuilding from scratch a more natural Kingdom built upon the servant-shoulders of the cornerstone that is the bedrock of ages.
It is predictable to say that the Free the States organization is here to stay, so long as it replaces scripturally relevant agitation with friendship evangelism towards top-down political and churchian institutions, and replaces the sincere assistance of Christian communion with crowdsourcing, fund-raising, or “money bombs” necessary for lobbying, legislationism, and careerism. That is the typical end result of incrementalism, after all: political sycophants turning conveniently insoluble social problems into perpetual sources of comfortable employment and lucrative salaries. There never is a bigger victory for Satan, or the Pro Life Movement, than buying out yet another “abolitionist” and welcoming them into the fold. Persecution never seems to intimidate believers into civil obedience, but corrupting them through temptation entices them more often than not. This corruption is a language common to all men. This is why abolitionists were once hated in their innocence by politicians and churchmen who were already corrupted, but are now so quick to sidle up to them once that innocence was lost.
The only reason why former “enemies of AHA” are so quick to now join forces with them when it comes to passing legislation to criminalize abortion is not because “the ideology of Abolitionism is spreading,” but because it has been compromised by those who call themselves abolitionist. While former enemies of AHA still reject AHA’s former grassroots approach of preaching repentance and scrutinizing “christian” institutionalism for failing to love its neighbor, they now yoke together with AHA after it has given up its pure religion, compromised its ideology, and adopted institutionalism. The backbone of abolitionist culture always used to be moral suasion, including the five tenets and two modes in order to compel lost souls and recruit converts, with the express injunction to network them together in adhocratic abolitionist societies that resembled the Kingdom of God. Now most of the people who call themselves abolitionists are compelling lost souls to purposefully delegate their responsibilities through voting, and are recruiting converts to “pump up the attendance numbers” for political rallies, with the end goal of strengthening the archist bureaucracies belonging to the kingdom of Satan.
This is a sign that many professing abolitionists always secretly believed that it was the false gospel of statism, and not the Gospel of God, that could remove evils from society. Statism looks like submission to human institutions. Statism looks like reformation of human institutions. Statists of both camps reject practicing the kind of agitation committed by the prophets, and the personal responsibility of God’s Kingdom that makes the word of God to effect. This fault is not limited to those who would pervert justice through human institutionalism, but is a characteristic of all lost people enslaved to pagan societies. But, because “judgment begins in the house of God,” it is necessary to focus on the culture of the modern American “Christian”:
Patriotic Christians, in order to justify flirting with two masters, will express something to the effect of “We should recognize how blessed we are to live in a country that allows us to freely practice our Christian faith. They’re killing Christians in other countries, you know.”
Compromising between two kingdoms, these patriotic Christians do not realize that because the faith they are practicing is hardly Christian and mostly a sort of conservative Humanism, it is natural to imagine how easily they are tolerated by the surrounding culture. They can practice this compromised faith freely because it is ultimately innocuous. It does not concern itself with tearing down strongholds. It does not crush the heads of serpents. It does not toss mountains into seas. It does not endeavor to pour salt into the open, putrid wounds of their surrounding culture. It does not shed light on the darkness in which this American kingdom thrives. It does not agitate.
If Christian martyrs in other kingdoms were to take American Christians as an example to follow, compromising to the point of neglecting the Kingdom of Heaven, they too would live in countries that would allow them to practice their “faith” without persecution.
Do not be surprised then when American Churchians who have fattened their hearts and are living in luxury by making concessions with an unjust and wicked kingdom, are entirely willing to appeal to the police force of this kingdom to silence those standing outside of churches, pleading with churchians to be Christians.
How do you expect this nation to allow Christians to practice Christianity if professing Christians will not even allow Christians to practice Christianity? The truth is, Christians do not have the liberty to practice Christianity in this nation. But they have the responsibility to do so, by the injunction of the Gospel they claim to possess.
Professing Christians do not have freedom to call themselves “Christian” in the United States just because a temporal piece of paper that they call the Constitution says it grants freedom to professing Christians. The reason professing Christians in America have that freedom is for the same reason professing Christians in Nazi Germany had that freedom: “Christianity” has become a meaningless word, representing meaningless gestures, and dead religion, culminating in meaningless humanism, doing nothing but taking the Christ’s name in vain.
The innocuous reputation of those who claim the name of Christ, who do not understand the Gospel, much less believe it, much less bring it into conflict with much of anything is what secures these Christians the freedom to practice this very same false religion.
One cannot consistently say that they are thankful to a godless nation for their freedoms. They can, however, consistently say that they are thankful to the sin of Churchianity for their freedom.
Repenting of Churchianity will bring persecution and injustice against Christians – not freedom. The world hates Christians. America hates Christians. It hates them because they are called out, not of this World, not of this America. Not long after they start acting like Christians, America will express this hatred. The reputation of Churchians will not help to stymie that reckoning, because they’re going to hate Christians too.
“Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves. Beware of men, for they will deliver you over to courts and flog you in their synagogues, and you will be dragged before governors and kings for my sake, to bear witness before them and the Gentiles. When they deliver you over, do not be anxious how you are to speak or what you are to say, for what you are to say will be given to you in that hour. For it is not you who speak, but the Spirit of your Father speaking through you. Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, and you will be hated by all for my name’s sake. But the one who endures to the end will be saved. When they persecute you in one town, flee to the next, for truly, I say to you, you will not have gone through all the towns of Israel before the Son of Man comes.
A disciple is not above his teacher, nor a servant above his master. It is enough for the disciple to be like his teacher, and the servant like his master. If they have called the master of the house Beelzebul, how much more will they malign those of his household.” (Matthew 10:16-25)
The early Christians were persecuted, not only because they refused to take part in the civil societies under the Pax Romana, but because they sought to compete with it in the Kingdom and Government of God, which exhibited neither fiscal nor moral bankruptcy.
Real Abolitionism will endeavor to separate you from your idols. Including the comfort of manmade tradition or the esteem of celebrity theologians. You will have to choose between these things and the righteousness of Jesus Christ, for they are necessarily in opposition. You will even find Jesus Christ to be unworthy for most people.
Make Abolitionism great again.