The debate over the past year has been framed as a choice between Christian Nationalism and secular pluralism. Either Christians believe that the Gospel should influence public life or they accept that secularism is a positive thing. However, the dichotomy is, to my mind, false. There are other options. For example, Christian Nationalism assumes a right wing approach to politics, there’s no place for passivism or socialism and yet many Christians over the years have held to both. So, it is possible to reject Christian Nationalism and Secular pluralism opting instead for Christian socialism. We may also want to entertain the possibility that contemporary pietism is a legitimate position, that Christians should seek to live a quiet life, prioritising the Gospel. There is a tendency just to dismiss the position these days but have we actually tested its claims against Scripture. Not only that but this contemporary pietism doesn’t give us the full story. Historically pietists have been responsible for significant public engagement, especially on public morals and the abolition of slavery.
Indeed, I want to gently suggest that a classical pietist view as represented by the Wesleys and Wilberforce might offer us a better way forward. Pietism is first and foremost about spiritual devotion leading to practical, godly living. We might sum it up in two possible ways. First, we might observe that a Christian through the regenerating work of the Holy Spirit will conform for God’s will so that what they believe affects how they live. Alternatively, we might note that the Great Commission requires baptised disciples to learn to obey Jesus.
This approach would sit with a Biblical Theology that locates us as exiles, formed together into the people of God, a new covenant people on a journey. We are not citizens of this World and so our concern is not to achieve the trappings of power that this world offers.[1] It understands that the church is grafted into Israel and so we understand the Mosaic covenant law to be applied through Christ to the Church rather than being intended as a programme for civil government.
From this perspective, we live as those in the World but not of this world. We want people to get a taste of what it means to live as God’s people in his presence under his providential rule. That experience is found within the church. It is the Church that are to be a holy nation, a kingdom of priests. We are concerned to live in a way that shows we are free from idols, that we love God wholeheartedly and one another with selfless, self-giving love.
However, we also see the way in which even exiles whilst not pursuing political power as a primary goal were called to live for the good of the city where they were and were unafraid to hold positions where they were respected and given influence. Think of Joseph, Daniel, Mordecai and Esther,
We too can have a common grace concern for the communities and wider society in which we are placed. There are two reasons for this. First, simply that God’s people themselves benefit from living in an ordered, peaceable society. Secondly, that as disciples we want to bring blessing. This gives us a basis to think in terms of how Christians can legitimately be concerned for the welfare of their nation and their local communities. Christians may stand for public office. Christians can be concerned about everything from bin strikes to global conflict. Christians care when unjust and immoral laws are passed. Christians desire a culture of life that says no to abortion and euthanasia seeing this as an overflowing benefit of grace.
At the same time, our focus is on the destination. We enjoy those moments when we are able to have an influence, through seeing Christians elected to public officer, getting involved in drafting legislation, voting wisely, writing letters to MPs and engaging in public life. However, we are not overly anxious if things don’t seem to go our way. We look forward to a better hope.
[1] Though we are citizens of the countries we find ourselves in.
