Australia’s Largest Christian News Site

We live in an anxious age, especially when it comes to politics.

Friday’s debate between Biden and Trump saw a cognitively impaired Joe Biden pitted against Donald Trump, whose relationship to the truth seems as questionable as his personal morality. If those two are the best that America can put forward for the highest office in their land, then no wonder people are feeling anxious. Is either man fit to lead America and the free world at this challenging time in world history?

Add to this the challenges of a secular culture hell-bent on ditching and attacking Christian views on sexuality, gender, and basic religious freedoms,  and our age is indeed looking fragile.

So how might Christians respond? As I’ve pondered this question, here are 15 reflections on politics in an anxious age:

1) Christians must prioritise  ‘Politics 2.0’ (the politics of the Gospel) over ‘Politics 1.0’ (earthly politics)

Christians are at risk of getting caught up in temporal, earthly politics – what author and pastor Michael Jensen calls ‘Politics 1.0’ in his new book Subjects and Citizens – The Politics of the Gospel: Lessons from Romans 12-15. While this form of politics has its place, it pales in importance to what Jensen calls ‘Politics 2.0’  – the politics of the Gospel.

Politics 2.0  is centred on Jesus as Lord, ruling over the universe at God’s right hand (Acts 5:31). When we remember and prioritise Politics 2.0 over Politics 1.0, we’re transformed:

2) Politics 2.0 changes our perspective

When we embrace Politics 2.0, remembering that Jesus is Lord and ruling over the universe – even during this anxiety-inducing age, our perspective changes. We see the world differently. We see politics differently.

We see ourselves and our purpose differently. And this change of perspective means that we live differently: we offer our bodies as living sacrifices to Jesus (Rom 12:1), rather than being conformed to this age (Rom 12:2).

3) Politics 2.0 transforms our hope

Our hope is not in the person in the White House or the Lodge, but in the King of Kings. This hope allows us to live non-anxiously with the messiness and brokenness of this world, knowing that our home and our security are not in a temporal country but an eternal city that is to come (Heb 11:16).

4) Politics 2.0 transforms our identity

Politics 1.0 will gladly provide you an identity that is based on your partisan leanings. But if your political party is your identity, then any questioning or disagreement becomes an attack on your identity, on your very self. No wonder polarisation is increasing.

But if you find your identity in the crucified King, who died for His enemies, then instead of cancelling your political opponents, you’ll seek to do good to them. Your identity will not be fragile, but secure in the love and acceptance that is found in the risen and reigning Lord Jesus.

5) Politics 2.0 transforms our expectations

Politics 1.0 shapes people either toward cynicism: with politics reduced to a power grab, requiring cunning, ruthlessness , and a hunger for power. Or to utopianism: if we just have the right laws and politicians, we’ll transform society into a utopia. Both are destructive.

But the politics of the gospel gives us realistic expectations of what’s possible. Sometimes, good things can and do happen through Politics 1.0 (abolishing of slavery, racial equality, religious freedom).

And yet, we also realise that this world is fundamentally broken, and Politics 1.0 won’t set things right until Jesus returns.

6) Politics 2.0 transforms our actions

Instead of grabbing for power, and treading on others to achieve our ideals, we follow a different way. Author Michael Jensen writes:

In this time of huge anxiety about politics, here’s a different way. Jesus Christ teaches us that true power isn’t about flexing your muscles: it’s about being transformed so that we are more like Him. [1]

7) The church is where the action is politically: the world’s politics are second fiddle at best

The Church has cosmic and eternal role (e.g. Eph 1:3-14). Earthly governments only have a short ‘here and now’ role (Rom 13).

And so, as strange as it sounds, what we do in church matters more than who occupies the White House or the Lodge.

8) Withdrawing from politics is not what the gospel calls us to: rather, it calls us to engage differently to the world.

Christians are dual citizens: citizens of the Kingdom of God, and citizens of our countries. As such, we should participate as citizens.

The business of good government is something that should concern Christians because it is one of God’s gifts to humankind to limit the spread of evil.

In a democracy, we have a responsibility – not just a privilege – to be part of the governing process through elections and speaking with our local representatives.

9) The public square is not neutral, but a ‘battleground of gods’, vying for influence

There is no such thing as a ‘neutral’ public square, because the public square is filled with people with various beliefs about the life, humanity, morality, and purpose.

And their beliefs drive them to argue and persuade others that their beliefs are true – and should drive law and public policy. Whether it’s through the media, social media, education or Parliaments, there is a constant struggle for influence. (And thankfully, here in the West, that struggle has been peaceful, resolved through the vote, not through the barrel of a gun.)

10) When Christians vacate the public square, it doesn’t become ‘neutral’ or secular, other ‘religious’ views take over.

Whenever Christians vacate the public square, it doesn’t become ‘secular’ or ‘neutral’. Other religious views take over. Whether it be queer theory, or views that see Christianity as harmful rather than helpful. Nature abhors a vacuum – including in the public square.

11) Bad ideas produce bad consequences. Good ideas are more likely to produce good consequences.

We reap what we sow, including as a society. If we sow bad ideas, we’ll sow bad consequences – even if our motives are good. And examples of bad ideas producing bad consequences are growing: whether queer theory or progressive prosecutors leaving crime unpunished.

12) In Politics 1.0, our choice isn’t between the lesser evil: but how to lessen evil.

So often, Christians feel that Politics 1.0 gives us limited and even unacceptable options: should American Christians vote for a possible narcissist, or a man who is cognitively challenged? But the framing of ‘lesser of two evils’ is problematic: it oversimplifies the reality.

A better way of framing such decisions is to ask: ‘Which decision will lessen evil?’. Which decision will reduce evil, even as we know that all evil won’t be abolished until Jesus returns? This framing will help to give clarity to our decision-making.

13) The best way to lessen evil in society is with a strong civil society, especially the Church

Politics 1.0 has its God-given place, as God is the one who institutes governments to punish evil and reward good (Romans 13).

And yet, governments can only do so much. Another way to serve our neighbours and love them is by strengthening civil society: those ‘mediating institutions’ that bring people together. The stronger these are, the less loneliness and isolation there is. And more good is done in society by these organisations. Of course, the most important mediating institution is the Church.

As churches witness to the risen Lord Jesus, people are delivered from the Kingdom of Darkness to Christ’s kingdom (Col 1:13). Lives are transformed. Families are transformed. And eventually, society is impacted.

14) Christians are called to impact the world, yes. But ‘transforming’ the world is above our pay grade.

We’re called to be salt and light and shine like stars in a crooked and depraved generation (Matt 5:12-20; Phil 2:15). We’re also called to love our neighbours as ourselves and do good to all people, as we have opportunity (Gal 6:10). This will cause some non-Christians to turn to God (1 Peter 2:12). Yes, this will impact the world for good. Sometimes, this will lead to enormous good – like it has in Western history.

But ‘transforming the world’ and ‘redeeming the culture’ is above our pay grade. That will happen when Christ returns (Rev 21).

___

[1] Michael Jensen, Subjects and Citizens – the Politics of the gospel: Lessons from Romans 12-15 (Sydney, Matthias Media: 2024), 54.