Articles
Towards a Christian Politics
This is the conclusion to a series which asks, “How does the Faith inform our politics?” We began with the consideration that God is sovereign over all of history. Then we laid out opposing sides to a case. One argued that civic duty is a Christian duty, the other that “civic life” is an idol that displaces the Christian’s true role as an ambassador for Christ. This article attempts to reconcile the views by proposing a biblical model for political engagement.
I want to begin this week by saying that both of my previous articles laid out partially biblical cases, partially being the operative word. We can easily cherry-pick passages that appeal to our individual sense of political right and wrong, but we must appeal to the whole testimony of God if we are to call ourselves people of the Word.
At issue is how to honor civil government without idolizing it. That includes encouraging righteous laws without placing the hope in them that we must reserve for God. I propose three keys to maintaining the balance between heavenly citizenship and civic obligation:
First, accept that God elevates mere men to positions of authority. This might include us, by the way; consider Joseph, Moses, Daniel, and Esther. The apostles teach that our leaders deserve our respect and prayers. Nevertheless, their authority is on loan from the Father. Earthly authority does not at any point make them perfect as the Son is perfect. We honor our leaders through prayer and through service, but we can never consider them above reproach. Sin will out.
God indeed judges nations for their sin. He condemns Egypt for enslaving Israel, then uses Israel to drive out the Amorites after the “iniquity of the Amorites is… complete” (Gen. 15:14-16). He destroys Israel at the hands of the Chaldeans, promising likewise to visit judgment on the wicked Chaldeans (Habakkuk). The pattern is so universal that it becomes an apocalyptic trope applied to all human nations: “And on her forehead was written a name of mystery: ‘Babylon the great, mother of prostitutes and of earth’s abominations.’ And I saw the woman, drunk with the blood of the saints, the blood of the martyrs of Jesus” (Rev. 17:5-6).
We therefore have an interest in steering the country towards righteousness, remembering always that it may turn on us to drink our blood and toss us into the lion’s den. Daniel attempts to steer King Nebuchadnezzar this way: “Therefore, O king, let my counsel be acceptable to you: break off your sins by practicing righteousness, and your iniquities by showing mercy to the oppressed, that there may perhaps be a lengthening of your prosperity” (Dan. 4:27). Of course, not even the prayers of the righteous prophet Daniel could save the Empire or its king from themselves.
This brings us to the second key: accept that the nations--all of them, including yours--are temporary. Their power is on loan from the Father. No earthly nation is the “last, best hope” of mankind; that is reserved for the Son. No kingdom lasts forever except the Kingdom of God (cf. Dan. 2:44).
Finally, accept that the nations can and should pursue biblical goals but work within tightly circumscribed limits that prevent them from solving the problems they claim they can solve. The apostles teach that civil government should punish the evildoer (Rom. 13:3; 1 Pet. 2:13-14), but only Christ can change the evildoer’s heart. The nation should support the poor, feed the hungry, and lift up the oppressed (Amos 2:6-7), but only in the New Jerusalem do we find a tearless world with boundless provision (Rev. 21:4, 6, 24-26). The earthly kingdom can be a friend to God’s people, but it cannot replace the Kingdom of Heaven.
Therein lies the rub. We should fight for justice--for the unborn, for the poor, for the marginalized, for victims of crime. But we must never entertain the idolatrous thought that a robust civic life will replace the eternal life and peace that only God the Father offers through faith in His Son and the ministry of His Holy Spirit.
