Families, for example, are an authority structure with parents overseeing children. As well, government is a God-ordained structure that carries authority in the lives of the citizens that it serves. We might be tempted to think of this authority structure as adversarial to our freedom, but this is not the case.
In his Desire of the Nations, Oliver O’Donovan helpfully develops the role of authority in relation to divine kingship. In this context he argues, “Authority is the objective correlate of freedom.” [1] In other words, authority is necessary for freedom. James writes of freedom that is found in the “law of liberty” (Jas. 2:12). God’s law is an authority over God’s people, yet in submission and obedience to that law there is freedom. Analogously, where governments uphold just law—and certainly there are instances where this is not the case—there is freedom. Such authorities that promote just and virtuous law and hold citizens accountable to such, cultivate the conditions toward human freedom and flourishing.
2. Christians care about politics because we care about people.
The original word “politic” concerns people in a community (polis = city) and the public matters associated therewith. The command to “love thy neighbor” thus invests Christians with a basic concern for laws, policies, and societal oversight that promotes good for our families and neighbors. This “good” is not defined by crowd-sourced agreement or by the fiat of a monarch, but is grounded in God’s character and evaluated in accord with what is good, true, beautiful, and just in God’s kingdom. We recognize that as long as the city of God and city of man co-exist, such laws and ministers of justice will fall short. Even still, we faithfully promote the way of Christ in the world in word and deed; we do not grow weary in doing good (Gal. 6:9).
3. People are neighbors, not enemies.
As Love for God and neighbor informs our politics and policies, we remember that neighbors are not enemies. Paul taught us, that our struggle is not against flesh and blood but against the spiritual forces of evil. This reminds us that as fellow image-bearers, the person of our neighbors is not the adversary. Rather, the God-defying spirit of the age that seeks to take up residence in the laws and local policies of our societies is what we oppose. Even when our neighbors are the mouthpieces for such ideologies, we oppose the ideas without demonizing the person lest we ‘curse people who are made in the very likeness of God’ (James 3:9).
Hospitality then is the nature of our neighborliness. Even for those neighbors who vote differently, worship differently, cheer for another team, prefer hot tea over sweet tea, or use vinegar in their barbecue sauce, neighborliness is not conditional on common cultural preferences, but is forged through a common humanity.
4. Political participation is necessary for the good of our current and future neighbors.
Dietrich Bonhoeffer once said, “The ultimate test of a moral society is the kind of world that it leaves to its children.” [2] If the good of our immediate families and neighbors wasn’t enough motivation for proper political participation, may the sake of our grandchildren and great grandchildren compel us toward leaving communities better than we found them.
This is not to suggest that every person should run for public office or edge their way onto the school board. But some should. And not as a matter of power-grabbing or ladder-climbing, but as a matter of sincere public service for the sake of current and future generations.
In his best-known comment about government, the Apostle Paul referred to the ruling authority as “God’s servant for your good” (“deacon”, Rom. 13:4). Political office and local positions are opportunities of service to promote the good for others. These are places to push back against unjust ways that privilege some over others, to undermine corruption and clear the way for equal opportunity, to protect religious freedom, to raise our voices for those who have no voice, to hold evil doers accountable, to celebrate the good, and form communities of care.
5. Spiritual formation is the starting point for proper politics.
In his book The Spirit of our Politics: Spiritual Formation and the Renovation of Public Life, Michael Wear urges, “There is no single proposition by which our politics will be set right or by which Christians can easily align themselves on ‘the right side.’ Instead, we must ask, What kind of person would I like to be? What kind of politics would I like to contribute to building?” [2]
Indeed, for citizens, churchmen and churchwomen, employees, little league coaches, school board members, and town planning board participants, our Christ-centered character and unwavering Gospel integrity serves as the backbone of an enduring body-politic. Not because the votes always go our way, but because even when they don’t, we neither demonize the officials nor turn against our neighbors—we go back to work, church, the ball fields, and to our families with the love of Christ and the confidence of an eternal Kingdom to come. In fact, when the votes don’t go our way, it provokes us to hope for Jesus all the more.
6. Long for Christ the king.
Life between the advents of Christ brings with it the both the goods and misgivings of rulers and authorities. Whether among the best or the worst of political times, Christians remember our confession that Christ is the true King who will return to restore all things in accord with His will and way and rule forever. Until then, may we long for His return and may we live His prayer, “Your kingdom come and Your will be done on earth as it is in heaven.”
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