Readers of this paper should understand that it builds upon more extensive, previously published material that can only be briefly cited here. Christians today, particularly in the United States, are facing a rapidly-growing, comprehensive antagonism by pagan culture as that culture ever more consistently manifests itself through the public policies of all levels of civil government from local to federal. This antagonism challenges Christian family authority in education, Christian vocational freedom in public business and health care, Christian counseling in pastoral care (both civilian and military), Christian scholarship in academia and Christian political freedom in public policy decisions. Because it is the main tool involved, this paper explores the degenerate state of current public discourse in search of an effective overall strategy of response. It concludes that Christians must first become aware of how the suppression dynamic Paul spoke of in Romans 1:18-32 has worked out today in Western civilization. It further points out that simultaneously with the truncated ability of public discourse to handle fundamental truths of reality, truth, and conduct, there is a surreptitious and gradual establishment of a state secular religion that seeks to trump God's revelation. Two strategies to counter these threats are discussed, one aimed at challenging so-called "reasonable" public discussion and the other aimed at strengthening opposition to the state's expanding religious claims.
For Christians committed to a literal, grammatical, historical hermeneutic (and thereby a dispensational perspective) the growing pagan antagonism is accompanied by criticism from covenant, post-millennial, theonomic brethren that dispensational theology is largely responsible for Christian impotency in the face of such sociopolitical antagonism. Criticism from these fellow believers charges that our view necessarily leads to defeatism, a purposeless Church age, and irresponsible passivity toward the challenges of earthly life. This paper answers those criticisms by pointing out specific features of dispensational ecclesiology and eschatology that guard the primacy of evangelism and missions while simultaneously offering detailed sociopolitical wisdom for Christian citizens. Included is an example of applying this wisdom to the reformation of Christian wedding services in those states that have delegitimized Christian marriage.
