The duty of a Christian on November 5

A month after the January 6, 2021 attack on the US Capitol, comedian Bill Maher claimed on his show ‘Real Time’ that the recent violence in Washington DC was the result of ‘magical religious thinking’. “The events of January 6 were a faith-based initiative,” Maher said. ‘It’s because they are religious. They have already made room in their minds for (expletives) that don’t make sense.”

While no one should expect Bill Maher to offer nuanced reflections on religion, his claim that “Christian nationalism” motivated the January 6 attack has been repeated ad nauseum ever since. This has contributed to a wave of discussions and publications warning of the dangers of Christian nationalism, including nearly a dozen books on the subject in recent years.

Much of the discussion about Christian nationalism revolves around its hotly debated definition, and those who most often use this label rarely bother to define it. It is notable that those who are most vocal in denouncing Christian nationalism often seem to be those who want to keep Christian voices out of politics. When opposition to radical gender ideology and permissive abortion laws are labeled as Christian nationalist attempts to impose theocracy, this should immediately undermine the legitimacy of the criticism.

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So 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 the voices of Christians concerned about moral decline. to silence and suppress our culture. their political involvement.

In short, many on the left seek to cast doubt on the motives and beliefs of Christians by labeling anyone who espouses conservative views (whether Christian or not) as “Christian nationalists.” However, Christian involvement in politics is not nefarious or subversive.

Historically, Christian involvement in the public sphere has led to significant progress 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 worked for the abolition of slavery.

There seems to be an assumption in some Christian circles that politics is inherently polluted, 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 community engagement. Supporters of this view believe that Christians should focus solely on sharing the Gospel; Because political engagement does not directly lead people to faith in Christ, they do not consider it a priority.

However, a closer examination of God’s Word reveals that Scripture has much to say about civic responsibility. The “Do Evangelism, Not Politics” approach fails to recognize that Christians’ obligation to steward the blessings and opportunities entrusted to them includes the blessing of voting. Christians who live in a society that gives them the right to vote should seek to manage that vote in a way that honors God and promotes the well-being 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 refers to the governing authorities as “servants of God,” explaining that they have a duty to administer civil justice. Although God is sovereign, He chooses to use human governments to carry out His will. A Biblical basis for ruling is also found in Genesis 9, where God gives general permission for action against murderers (Gen. 9:5-6).

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

Significantly, Paul instructs believers to pray for those in authority: “First of all, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who hold high positions, so that we may lead a peaceful and quiet life, godly and worthy in every respect” (1 Tim. 2:1-2). As Christians, one of the most important political actions we can take is to pray for our leaders whose decisions can promote or hinder our ability to live godly and worthy lives.

In a constitutional republic like the United States, the government derives its authority from the people. As Alexander Hamilton explained in Federalist Paper 22, the consent of the people is the “pure original source of all legitimate authority.” This principle is fundamental to our American government and provides citizens with incredible opportunity and responsibility. Unlike many people around the world, Americans determine their political future through the ballot box. We are indeed stewards of it, just as we are stewards of everything else God has given us.

Voting is also a practical way Christians can love their neighbors. Consider two immediate consequences of the upcoming presidential election.

By voting for the president, Americans will have a direct say in who will appoint nearly 200 ambassadors and who will make hundreds of lifetime appointments to the federal judiciary. Will abortion, under the euphemism “family planning,” be funded abroad by American taxpayers? Will US embassies be bastions of LGBT activism around the world? Will the courts be filled with activist judges who undermine First Amendment protections? The implications of these questions should force Christians to consider which ideology we want to control the instruments of power in our nation.

Driven by love for our neighbors and a desire to fulfill our God-given responsibilities, American Christians should engage in the political process. This requires grappling with the moral issues of our time, operating within the realities of America’s two-party system, and following our Christian beliefs to their logical conclusion by voting for candidates and referendums that most closely approximate Biblical values.

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