One of the things I’ve observed that is almost always missing in the Christian worldview is a sense of time. This starkly contrasts the biblical worldview, which is filled with numerous references to time, history, and generations.

For example, we are reminded of King David’s men, who were skilled in reading the signs of the times (1 Chr. 12:32), or of that extraordinary throwaway verse in the middle of Paul’s sermon in Acts 13, where he refers to David serving God’s purpose in his generation, and then falling asleep (Ac. 13:36). Or you have Paul’s challenge to all of us to redeem the time (Eph. 5:15-16).

Now, many English readers of the Bible translate time as if it were a matter of packing every hour of the day by doing all that we can do. But that’s not the sense of the original Greek. The Greek word is kairos, which understands the meaning of time in qualitative terms (e.g., the right or opportune time), not in a chronological sense. It is time in the qualitative importance of the word that the Christian is to redeem amid this present evil age (Eph. 5:16).

And, of course, the word redeem is even more amazing. It’s the same word used of our Lord redeeming us on the cross (Gal. 3:13)! And even though I’m not quite sure what Paul means, I think the general sense is that as we trust and obey the Lord by living faithfully in our time, we are somehow redeeming back the time for him. So, it’s a challenge because we live in a very solemn moment in many ways.

The World Turned Upside Down

In addressing the question, “What is this cultural moment?,” we begin with the subjects of freedom and public life within the context of the American experiment. This requires that we go back in time to the climax of the revolution at Yorktown. As the British and the Hessian troops marched out to surrender to General George Washington, they were ordered to play the ballad, “The World Turned Upside Down.”

Now that ballad came from the English Revolution, and it was a distinctively Christian idea, which people of the Jewish faith also shared. It’s the idea that God creates order, and we sinners create disorder. So, the Lord works in a disordered world and turns it upside down to turn it right side up.

We can also consider the five great revolutions that have shaped the modern world: The English Revolution (1642), the American (1776), the French (1789), the Russian (1917), and the Chinese (1949). 

Although the English Revolution failed and the American Revolution succeeded, the two had much in common; not only were they English-speaking, but they were born out of the Reformation. The Reformation had a biblical understanding of the world, whereas the French, Russian, and Chinese were anti-Christian, anti-biblical, and anti-religious.

How does this apply now? Many Americans say that the nation is more deeply divided now than at any moment in history just before the Civil War. But why? I would argue that the deepest division is between those who understand the republic and freedom from the American Revolution’s perspective versus those who don’t.

The Crux of the Problem

The American Revolution of 1776, as heirs of the Reformation, understood America and freedom from a biblical perspective as over against the perspective of the heirs of the French Revolution. Postmodernism, radical multiculturalism, tribal politics, identity politics, the sexual revolution, cancel culture, and so forth are all ideologies that derive from the French Revolution, not the American Revolution. And yet, these ideas have deeply penetrated American society.

I am reminded of the Apostle Paul again, when writing to the Galatian Christians, asked, “Who has bewitched you? You came to faith through one gospel, and now you are following another gospel.” In a similar fashion, I would like to ask America, “Who has bewitched you? You came to freedom through one revolution, and now you are following another revolution, the results of which will be disastrous if you continue on this path.” 

Our major concern is that many Americans don’t really know and haven’t properly traced back to its roots what is now being promoted as “cultural Marxism,” or “neo-Marxism,” or “user-friendly Marxism,” or “Western Marxism.” But one thing is certain. This new form of Marxism that has infiltrated America, carrying with it the same anti-God agenda, is not the classical form because the classical form failed miserably.

The Christian Response in this Cultural Moment

First, we address power by speaking the truth. We have the reality of truth on our side and the truth of human dignity on our side. We can point out the things that are wrong, abusive, and unjust—truth addressed to power.

Secondly, we can call for the admission and confession of wrongs. Sin normally excuses, rationalizes, or blames someone else—and then of course, the injury of wrong goes round and round and is unresolved. Whereas confession is to admit the wrong, to ask for forgiveness if you are the offending party, and to grant forgiveness if you are offended.

Forgiveness is radical in biblical history. The story of Joseph offers a model of the kind of forgiveness I am talking about. It’s not cheap grace, appeasement, or anything like that. It’s genuine, heartfelt forgiveness that makes it possible for reconciliation.

The most powerful demonstration of this is the Day of Atonement for Jews and the cross of Calvary for Christians. But think of that for a minute. Many Christians have made the cross a purely personal and spiritual matter. Of course, it’s personal and spiritual, but it’s not only that. We’ve got to recover this sense of repentance and forgiveness on a national level.

One of the problems in England has been class prejudices, whereas in America, it has been race. And to the degree that these things go unaddressed, they invariably go unresolved, which leaves an opening for the radical left, who only want to make things worse.

But where are the Christians speaking into this issue from a biblical standpoint, showing how the cross can be the source of atonement for America? What if these were confronted by the gospel’s greatest glory? We’ve got to bring the gospel forward so that repentance and forgiveness can be applied collectively and individually. We need courageous leaders, for this is an extraordinary moment.

But the biblical view of leadership is not just about people at the top or out in front. The biblical idea of leadership is that everyone in their sphere of influence uses their gifts and opportunities to do what needs to be done with initiative and responsibility. Everyone in their sphere of influence at their level stands up, speaks up, and does what needs to be done.

In other words, that’s every one of us.

Editor’s Note: This article is an excerpt of a speech by Dr. Os Guinness given in March 2022 at Coral Ridge Presbyterian Church as part of the Kingdom Come Conference. The content has been selectively edited for ease of reading. A longer version can be read here.