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Question 10

Bercot argues non-resistance only makes sense alongside forsaking possessions, refusing national pride, and Jesus’ statement “If my kingdom were of this world, my servants would fight”—how does that deduction confront Christian nationalism and pro-war church culture (flags, “Pray for our troops” without praying for Iraqis), and what would repentance look like in a local church if this chapter is right?

Another way to ask: Bercot says non-resistance only fits with letting go of possessions, rejecting national pride, and Jesus saying his followers don’t fight for his kingdom. How does that challenge Christian nationalism and pro-war church culture (like flags or only praying for our troops), and what might real repentance look like in a local church?

Direct Answer Bercot’s deduction directly confronts Christian nationalism by implying that a church culture eager to fight for nation and pride is acting like a “kingdom of this world”; repentance would look like renouncing warlike rhetoric, loosening our grip on possessions and national identity, and showing enemy-love—especially in prayer and concern for those our nation harms.

Support from Transcript:

Bercot says Jesus’ non-resistance “make[s] sense only” alongside teachings like “whoever… does not forsake all… cannot be my disciple.”
He argues that if we “have a stake in this world,” we’ll be “sorely tempted to fight to protect it,” whether “possessions… a house, or a nation.”
He quotes Jesus to Pilate: “If my kingdom were of this world, my servants would fight,” then deduces: if a kingdom is defended by fighting, “then our Kingdom is of the world.”
He criticizes pro-war church culture during Iraq: churches put “American flags,” slogans “God bless America,” “Pray for our troops,” but no billboard said, “Pray for the people of Iraq.”
He notes ordinary Iraqis—“men, women, children, and babies”—would die, yet churches didn’t remind people to pray for them.

Discussion Follow-ups What church symbols and messages communicate our true loyalties? If repentance is real, how would public prayers, preaching, and congregational priorities change—especially toward enemies and toward people labeled as threats?

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