Politics is unique in its capability to divide. By nature it is contentious and oppositional, drawing lines and setting people and groups against each other in their interests, policy agendas, underlying moral commitments, and basic understanding of both the means and ends of governmental power. Such conflict is actually a positive in a healthy political system, when it can be effectively organized and marshaled to produce sound pluralistic, representative governance.
Our current political environment is not a healthy one. We are probably more polarized by ideology and politics than we have been in the past half century. The two major political parties have shape shifted to the point where middle ground has virtually disappeared. Congress is so riven along party lines that the most basic tasks of governance are an extreme uphill climb. Partisan competition has morphed into personal and tribal animosity, with those in one tribe hardly deigning to talk to those in the other, viewing them not just as wrong but as a threat to the republic. President Trump’s pugilistic personality and bombastic rhetorical style have seemingly freed up others to lessen restraint in their political personas. With the national media tending to follow Trump’s tweets down the rabbit hole, objectivity is often traded for advocacy or even vitriol. Add special interests and advocacy groups who keep their constituencies in a perpetual state of manic indignation, channel it through the prism of nonstop news cycles and social media to amplify the noise, and the result is a toxic brew of simmering resentments and zero-sum winner-take-all politics.
Politics as Christian Witness
This debased political moment has obvious implications for faith-based educational communities, which are hardly immune to the perils of political discord. We might be tempted to simply avoid politics in the classroom, given how quickly political conversations can devolve into acrimonious exchanges that can chill learning, harm relationships, and do damage to the unity of our Christian communities. That urge needs to be overcome. If anything, the contentious tenor of contemporary politics makes it more imperative that we address it in our classrooms with our students.
First and foremost, the institutional integrity of our schools demands it. For example, the college where I teach (and have a son attending) pledges in its mission statement to “promote faithful leadership and grateful service as manifestations of Christian commitment.” The local Christian high school where my ninth grader is a student aspires to “equip minds and nurture hearts to transform the world for Jesus Christ.” These charges cannot be fully realized without first grasping the scriptural teaching of government as a God-ordained means of seeking God’s justice and order in the world and, second, intentionally exploring with our students what faithful service means in the context of political engagement. If we are committed institutionally to training up young people to be Christ’s servants in all facets of their lives, we cannot ignore the realm of government and politics.
Indeed, if we correctly recognize politics as an important facet of our Christian witness, we ought to look at the current political moment as an opportunity. Given how rancorous and discordant our political discourse is, Christians can and should play a vital role in modeling an alternative, Christ-infused vision of political practice. Think about the Christlike attributes that are presently in such short supply. Christians need to stand ready to witness to our world, to bring calm over chaos, hope over fear, peace over violence, and confidence over pessimism. We can hardly expect younger Christians to somehow absorb these qualities on their own and live them out in the broader culture without our purposefully examining them in school.
The Biblical Framing of Politics and Policy
So what ought our goals to be for our students with respect to the intersection of faith and politics? To fully answer that question would take a book, if not a shelf full of books. But centering our conversations in a scriptural frame can guide our students through the perils and toward the goal of being faithful Christ followers in their thinking about and practice of politics. Whether it is the discussion of our obligation to earthly authorities in the opening verses of Romans 13 or 1 Peter 2:13–17, the meditation on the fruits of the spirit in Galatians 5, or countless other passages, Scripture should anchor Christian political behavior. And if we as Christian teachers and learners strive to take our cues from Scripture, our politics should end up being deeply countercultural, running against the grain of the common practices and policies of American politics. Let me suggest three foundational principles to keep in the forefront of our political studies.
- How we Christians conduct ourselves in our conversations about politics should be different, shaped by Christian virtues embedded throughout Scripture. The witness of how we say something may be every bit as important as the substance of what we say, especially amid a political process marked by incivility, mean spiritedness, bombast, dishonesty, radical oversimplification, and misleading rhetoric. We should be empowered through Christ to exhibit those traits normally not associated with politics: love, peace, charity, and self-control, to name just a few. We might enlist our students’ help in setting ground rules for discussions, having them look to the golden rule, the spiritual fruits, or the example of the life of Christ himself to identify the four or five traits that might be most applicable to politics. Then keep those front and center to guide the discussion (see sidebar at the end of the article for examples).
- Scripture should likewise shape our thinking on substantive questions of politics—that is, how we analyze public policy or assess candidates and parties. The recognition of every person as an image bearer of God and of immeasurable worth should affect our thinking about the unborn, criminal justice, the marginalized in our society, and a host of other policy debates. The command to faithfully steward God’s creation has obvious implications for environmental conservation and how we balance our love and care for the earth with the need for economic vitality and poverty alleviation. The biblical story of the fall and the prevalence of sin frame our system of law and order as well as larger security concerns such as terrorism and other global threats. The scriptural vision of the “all nations church” has profound insights for reconciliation across racial, ethnic, and national boundaries. The Genesis account of God’s creation holds wisdom for questions of sexual ethics. These only scratch the surface of the possible policy applications of Scripture.
Yet we also need to make clear that the Bible is not a simple policy handbook. It is too complex and nuanced, as are most policy questions, to allow for a nice, neat application of Scripture to arrive at conclusive policy answers. The importance of context and the salience of specific issues will vary. The relevance of Scripture does not free us up from what are largely prudential judgments regarding politics—how to prioritize issues, which policies best serve godly ends, and how we factor these and other considerations into our assessment of candidates and parties.
- We should seek to help our students strike the proper balance regarding the place of politics. On one hand, we want them to see how politics fits within gospel-oriented missions. The narrative of Scripture involves God using politics and people of faith as a positive force for achieving God’s purposes. God cares about creation and created order and has ordained civil authority to ensure good order and a just society. Isaiah 1:17 commands us to “seek justice. / Defend the oppressed. / Take up the cause of the fatherless; / plead the case of the widow.” Working to bring justice and dignity to those who are the very image bearers of God is faithful action that honors God. If government is one way to accomplish this, then faithful citizenship is a way to love God and neighbor. This may mean confronting expressions of distrust and cynicism toward government that might appear in our classrooms. Contemporary forces that delegitimize government speak against Scripture and should be gently but firmly rebutted.
On the flip side, any conversation about politics among Christians must include an awareness of the limitations of politics and the subordination of the kingdoms of this world to the kingdom of Christ. God’s kingdom is a kingdom under, marked by love, service, and selflessness, while earthly kingdoms are kingdoms over, marked by power, coercion, and ambition. While politics may aid in addressing poverty, injustice, brokenness, suffering, and the problems of this world, we know that the ultimate answers are to be found only in Christ and the coming of his kingdom. The Reformed tradition of sphere sovereignty emphasizes that government belongs to God and has God-given responsibilities but also holds that government is only one of God’s authoritative structures in creation, hence the need to differentiate between the biblical responsibility of the government and the biblical responsibilities of other social structures, such as families, businesses, volunteer associations and civic organizations, and especially the church.
Some Practical Suggestions
So how are we to incorporate these core principles in teaching faith and politics? Let me offer a few pedagogical suggestions.
- Think carefully about how to frame questions and conversations. Rather than asking students to stake out a position on a particular policy, perhaps have them explore how Christians who think differently on a matter might find common ground in the name of unity. Instead of focusing on actual candidates or parties, students might discuss attributes we as Christians should look for in our politicians, with Scripture as our guide. Try to keep the discussion coming back to biblical values and convictions that should shape our minds and arguments.
- Avail yourself of the wide array of resources that can expose students to competing views and lead them into deeper and richer contemplation of the influence of faith on politics. Denominational position papers, contemporary Christian pastors and writers, and faith-based blogs and think tanks provide thoughtful resources from a variety of faith traditions. I have also found it helpful to assign students who feel one way to engage in role playing or to defend a position counter to what they think.
- Focus less on the increasingly dysfunctional national-level politics and look closer to home, where we live and where we are likely better situated to actually work for positive change. While issues of local politics may seem less captivating or important, active citizenship is more likely when we consider our part in serving our community and striving to meet the needs of our neighbors.
Politics is complex, even more so when we add faith to the mix. Yet we are called to the challenge of being faithful followers of Christ even in the political realm. We should heed Michael Gerson’s words, now more than ever, that “Christian faith, at its best, points to a transcendent order of justice and hope that stands above politics” (“Under Trump”). As we seek understanding of faithful citizenship, may we humbly witness the power of Christ and his kingdom, a better and different way.
Works Cited
Gerson, Michael. “Under Trump, Christians May Have It Easier.” Washington Post, Jan. 23, 2017, https://www.washingtonpost.com/opinions/under-trump-christians-may-have-it-easier-theyll-also-be-in-grave-spiritual-danger/2017/01/23/16cdb6ac-e19e-11e6-a453-19ec4b3d09ba_story.html?utm_term=.fb66de912417.
David Ryden teaches political science at Hope College in Holland, Michigan, and writes extensively at the intersection of faith and politics.
Several potential ground rules for discussing politics in the current climate:
•Loving one’s conversation partner requires a graciousness in spirit, extending charity in the face of difference, and striving to listen, understand, and value alternative views.
•Humility means admitting the complexity of the issues and avoiding turning tough issues into simple sound bites.
•Self-control entails civility, checking one’s tongue, and sustaining a respectful tone.
•Honesty insists on truth telling and fairness over demonizing and caricature.
•Being a peacemaker means foregoing outrage and the temptation to demonize or caricature those on the other side.
