Jemar Tisby is one of the leading agitators of the modern racial division in Evangelical churches in America. He regularly incites hatred and division between blacks and whites by indicting all white people with the inherent guilt of former white American slave owners simply by the virtue of the color of their skin and insisting that all white people are obligated to self-atone for their inherent sin through various and unending reparative acts.
Tisby is an idolater of skin color. Sadly, he remains a slave to his identity in ethnicity and has been unable to find his way off the woke plantation despite multiple pleadings to flee. He is the epitome of self-oppression. There, he finds security and comfort and he, along with his colleagues at his organization, The Witness, will do practically anything to convince themselves to remain under its authority, including lying.
Jemar Tisby and his podcast guest, Sam Heath, took to the air to argue that there should be no criminal punishment, i.e. life in prison or execution, for people who commit violent crimes. It makes perfect sense that Tisby would hold such an aberrant position since he was such a staunch supporter of Supreme Court justice, Ketanji Brown Jackson, who is on record for releasing violent criminals and rapists.
Tisby’s guest, Heath, attempts to make the ridiculous argument that our governmental criminal system should mimic church discipline and that the whole point of the justice system should be to restore these criminals back into society.
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“Someone may need to be removed from a situation, from a person, or society,” Heath said. “But the goal of that is ultimately to have that person re-integrated back into community.”
“We already believe this as Christians, right?” Heath continued. “If we did church discipline in the right way, that’s exactly what it is, right?”
No, that’s not exactly what it is. There is a reason God instituted the civil government separate from the Church. The goal of Church discipline is to excommunicate unrepentant sinners from the Church with the goal of restoring them to the visible Kingdom, but ultimately, to make sure that this person is truly regenerate and born again. The process of ex-communication has to do with the state of one’s soul—if one is ex-communicated, it demonstrates that the church believes the person not to be a true Christian.
On the other hand, God instituted the civil government to bear the sword of temporal justice. One can be ex-communicated from the Church, be an unregenerate unbeliever, and still live peaceably in society without committing criminal acts. The opposite is also true; one can be a criminal who has committed heinous crimes such as rape or murder, be on death row, and still repent, believe the gospel, and be born again into the Kingdom of God.
These are two completely different things with different goals. Christ is King over His Kingdom and his justice is perfect. Our justice is not, therefore, our goal as a society is to deter criminal acts with the threat of harsh punishment.
Heath continues, though, “We approach someone, if they rebuff we approach with a group. We bring it before the church and that person is removed. Excommunication is never meant to be this permanent lasting punishment. It is meant to be this thing that is done for the safety of the community because harm is always communal in its effect. And it’s done with an invitation to return.”
The entire argument that you’re going to win violent criminals over with communal peace talks and socialism is simply absurd. But getting these people to think these issues through is a hard sell. After all, these are the same people who believe that a permanent death sentence for an unborn child for committing the crime of inconveniencing the parents is “justice.”