Duty of a Christian November 5th.

TO Tony Perkins and David Closson, Friday, November 1, 2024

One month after the attack on the US Capitol on January 6, 2021, late-night comedian Bill Maher supposed on his show Real Time said that the recent violence in Washington, D.C. was the result of “magical religious thinking.” “The events of Jan. 6 were a religious initiative,” Maher said. “It’s because they are religious. They’ve already made room in their heads for (expletive) that doesn’t make sense.”

While no one should expect Bill Maher to have nuanced thoughts on religion, his claim that “Christian nationalism” motivated the January 6 attack has been repeated ad nauseam since then. This has contributed to a surge in debate and publications warning of the dangers of Christian nationalism, including nearly a dozen books on the topic in the past few years.

Much of the talk about Christian nationalism revolves around its hotly debated definitionand those who most often use this epithet rarely bother to define it. It is noteworthy that those who most loudly denounce Christian nationalism often seem intent on keeping Christian voices out of politics. When opposition to radical gender ideology and abortion laws is labeled as Christian nationalist attempts to impose theocracy, it should immediately undermine the legitimacy of the criticism.

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Thus, while believers should avoid confusing their political identity with their Christian faith, the alarmist rhetoric surrounding “Christian nationalism” should be seen for what it is: a scare tactic designed to silence and suppress the voices of Christians concerned about the moral decline of our culture. their political participation.

In short, many on the left try to question the motives and beliefs of Christians by calling anyone who holds conservative views (Christian or not) “Christian nationalists.” However, Christian participation in politics is not nefarious or subversive.

Historically, Christian participation in public life has led to significant advances in human flourishing. For example, Christians opposed the Roman practices of infanticide and child abandonment, advocated for the dignity of women, founded the first hospitals, opened the first universities and colleges, and fought for the abolition of slavery.

There seems to be a feeling in some Christian circles that politics is inherently profane and that political activism is inappropriate for those who take the gospel seriously. This view is what theologian Wayne Grudem calls the “do evangelism, not politics” approach to civic engagement. Adherents of this view believe that Christians should focus solely on spreading the gospel; Because political activism does not lead people directly to faith in Christ, they do not consider it a priority.

However, a closer look at God’s Word reveals that Scripture has much to say about civic responsibility. The “Evangelism, Not Politics” approach does not recognize that Christians’ responsibility to steward the blessings and opportunities entrusted to them includes the blessing of voting. Christians living in a society that gives them a voice should strive to use that voice in a manner that glorifies God and promotes the welfare of their neighbors.

It is also important to remember that the Bible teaches that government is appointed by God. In Romans 13:1–7, the apostle Paul calls governing authorities “ministers of God,” explaining that they are responsible for administering civil justice. Although God is sovereign, He prefers to use human governments to carry out His will. The biblical basis for government can also be found in Genesis 9, where God gives general authority to act against murderers (Gen. 9:5-6).

The Bible provides examples of faithful political participation. For example, in the Old Testament, Joseph and Daniel both served in foreign governments and used their influence to implement policies that benefited society. In the New Testament, when Paul was accused of sedition, he invoked his rights as a Roman citizen and appealed to Caesar (Acts 25:10). Clearly, the apostle was comfortable working within the political and legal system of his time, seeking justice in the face of false accusations.

Significantly, Paul instructs believers to pray for those in power: “First of all, I urge that petitions, prayers, intercessions and thanksgivings be made for all people, for kings and all who hold high positions, so that we may lead lives of peace and quiet, godliness and worthy in all things” (1 Tim. 2:1-2). As Christians, one of the most important political actions we can engage in is to pray for our leaders whose decisions may help or hinder our ability to live godly and worthwhile lives.

In a constitutional republic such as the United States, the government derives its power from the people. As Alexander Hamilton explained in Federalist Paper No. 22, the consent of the people is “the pure original source of all legitimate power.” This principle is fundamental to our American government and provides citizens with incredible opportunities and responsibilities. Unlike many people around the world, Americans control their political future through the ballot box. Indeed, we are stewards of it, as of everything else God has given us.

Voting is also a practical way Christians can love their neighbors. Let’s look at two direct consequences of the upcoming presidential election.

By voting for president, Americans will have a direct say in who appoints nearly 200 ambassadors and who makes hundreds of lifetime appointments to the federal judiciary. Will abortion (euphemistically “planned family”) be funded abroad by American taxpayers? Will American embassies become a stronghold for LGBT activism around the world? Will the courts be filled with activist judges who undermine First Amendment protections? The implications of these questions should cause Christians to think about what guiding ideology we want to control the levers of power in our country.

American Christians, motivated by love for our neighbors and a desire to fulfill their God-given responsibilities, must participate in the political process. This will require addressing the moral issues of our time by operating within the reality of America’s two-party system and following our Christian beliefs to their logical conclusion by voting for candidates and holding referendums that most closely align with biblical values.

Tony Perkins is president of the Family Research Council. David Closson is director of the Center for Biblical Worldview at the Family Research Council.