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Whilst God's kingdom does not depend on political power, Christians are called to work to spread the gospel of redemption to the whole world, including the political world.
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Laying foundations, as any builder knows, is an important task. It is not only essential in the construction industry, however. It is also important in approaching ethical and political questions. Our understanding of God, the world and humanity will inevitably affect and shape our response to a whole range of issues: abortion, euthanasia, social exclusion and unemployment, as well as questions relating to political involvement and the role of Government. It is important that we not only stake out a position on such issues but can also articulate why we believe what we believe.
Is it then possible to set out a biblical basis for political involvement and what sort of involvement (if any) is encouraged or envisaged? It is important, of course, to step carefully. It is always tempting to read 'into' the text our beliefs and presuppositions in order simply to legitimise and justify those same beliefs and presuppositions. History is littered with examples of this. Slavery, Nazism, Apartheid and the oppression of women have all been justified using biblical texts. The warning of history is a warning to proceed carefully. However, such difficulties should not prevent us looking to the Bible to set the agenda. It is important that we allow the biblical texts to shape us, inform us, challenge us and change us.
Our problem is that the biblical writers do not address the question of political involvement directly, nor should we expect them to. Our situation in a western liberal democracy in 2000 is radically different from the social and political worlds that can be seen through the biblical documents. In addition, the relationship between politics and theology radically changes throughout biblical history itself. In the Old Testament Israel, the people of God is ethnically defined, and represents a political, economic and social as well as theological unit: a theocracy.
The political and theological worlds overlap. Such a state of affairs is only temporary, however. In the New Testament God's people are no longer defined along such lines but instead constitute a radically new community, incorporating people of all nationalities who acknowledge Jesus as Lord. It is, therefore, important to begin our study by recognising who we are and where we are in biblical history. Our starting point has to involve an appreciation that we are the New Testament people of God.
In working out a biblical base for involvement, it seems logical to work chronologically, beginning with God, the world, humanity and 'government'.
Who is God?
It is important to start by defining who or what 'God' is. In the history of the human race the word has usually been used to refer to a transcendent being or beings. However, different cultures have had different ideas about what that being is actually like. So, it is important to establish at the outset that we are referring to the God of biblical history. God is not the deistic God of the enlightenment, a distant and abstract being who involves himself only occasionally in the affairs of our world, or the New Age God who is simply the sum of all existence. The biblical God is the Creator God who is involved in a dynamic and covenantal relationship with his world. The biblical God is involved with, and in, his world. The question is what kind of world is it?
In the beginning God created the heavens and the earth and 'it was good.' Contrary to the belief of Neo Platonic thinkers or even early 'Christian' theologians, the world, the stuff of physical existence, was a 'good' thing. It was not evil or even neutral. It was good, and it was the environment that human beings were born into.
The biblical account places a tremendously high value on humanity. In it we see that human beings, male plus female, are the 'image of God' and represent the high point of God's workmanship. Our world was now very good. The opportunity was available to humans to grow in relationship with God and act as his ambassadors, establishing the reign of God on earth.
It seems clear, therefore, that even before sin entered the world 'government' of sorts was important. God commissioned human beings to 'fill the earth and subdue it', to 'rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground.'
In summary, then, before sin entered the world, creation, human beings and government were all 'good things'; the reason being that all three reflected the character of God, the stamp of his likeness.
The impact of Sin
Unfortunately, the situation radically changed. Our world is spoiled: Creation, human beings and government are all affected by sin, as evidenced by environmental disasters, the abuse of power, social breakdown, and corruption. Human beings, created in the image of God, rebelled against God and the intended relationship between God and humanity crumbled. Isolation and embarrassment replaced intimacy. Our history exposes the problem of our human condition: sin.
The situation appears hopeless. Left to us, it is. The biblical God, however, did not ignore our plight. In fact, as soon as sin entered the world, God acted to resolve the situation by re-building bridges and relationships. God later entered into a covenant with Israel. Israel was to worship God and enjoy the benefits of being in relationship with him. Israel's election was not to benefit Israel alone however. No, Israel was to 'redeem back' all the 'good things' referred to above (creation, humanity and government) and bring them under the rule of God. Israel, as a community, was expected to reflect the 'image of God' and act as the 'light of the world', 'salt to the earth', the source of blessing to all nations. Unfortunately, the tragedy of Israel's history, as seen throughout the Old Testament, is that she forgot what her vocation was. Israel rebelled against God and stopped giving her allegiance to him. The problem was now 'how would the world see God and be saved?' Once again God grasped the initiative by sending his son.
God's kingdom does not depend on political power
The apostle Paul writes that Jesus 'being in very nature God, did not consider equality with God something to be grasped' but took 'the very nature of a servant.' In so doing Jesus reveals to us both who God is and how to be truly human. Jesus preached and enacted the kingdom of God without resorting to political power. Indeed, he actively relinquished it. In reestablishing the community of God's people around himself as Lord, Jesus has tasked the church to continue his work of revealing God and bringing his healing to our hurting world.
It is a job that is emphatically not dependent on winning political power. Constantine and Cromwell were wrong in thinking that God's kingdom could be imposed by political strength. It cannot.
The process of 'bringing in' the kingdom of God starts now. Our present is the 'in between' phase. The end is in sight though. The promise is that in the end God himself will bring 'all things' under his rule: his reign will be established, and there will be a new heaven and a new earth.
Yet political involvement is important
The question is 'what are the implications regarding political involvement?' On the basis that the church is to be the 'image of God', both preaching and enacting his kingdom, and that such a role is not dependent on winning political power, is political involvement either useful or biblical? On a superficial level, the answer appears to be no. However, such a conclusion is wrong.
It is, of course, important to recognise the limitations of Government and political power. The kingdom of God cannot be legislated into existence: it is neither possible nor biblical, not even using democratically elected governments. Conservatives enthusiastically accept this point. However, to argue in support of limited government is not to argue that there is no role for government to play. The New Testament is absolutely clear that secular government still has a role in 'restraining evil' and creating the necessary conditions whereby the church can flourish. The apostle Paul requests prayer for all in positions of authority to that end (1Tim2:2).
Clearly, the evils that exist in contemporary society are wide ranging: 435 abortions take place every day in the UK alone. Crime costs the UK £14 million every day. World wide, 1.3 billion people struggle to survive on 50p a day. It is the responsibility of God's people to highlight and speak out against such evils. It is our biblical responsibility to act as a voice for the voiceless and keep the government of the day to account, ensuring it fulfils its responsibilities. The political debate, of course, centres on what the exact responsibilities of the state are and how it should best fulfil those responsibilities.
However, this should not deflect us away from the basic point. In the end nations and governments, as well as individuals, are responsible to God for the decisions they take.
The role of God's people, however, is wider than that of simply holding government to account. Our task is to be involved in the redemption of the world. Involvement in, and engagement with, our world is not an option. It is an imperative. Critical engagement is crucial however. In the act of becoming human, God demonstrated a profound interest in humanity by 'becoming one of us', entering our world, living amongst us, interacting with and critiquing people and institutions. God requires us to act similarly. God's people, reflecting the image of God, are to act as 'salt to the earth' and 'light to the world'. The logical implication is that we are to be (amongst other things) politically aware, involved in politics at every level and in every party, as school governors, in local authorities, in the Regional Assemblies, in Westminster, in the European Parliament and in the United Nations. Our calling is to challenge, influence and shape the political agenda.
Political institutions, though spoiled by sin, are 'good things' and, like human beings, can be redeemed and brought back under the reign of God.
Such reflections lead to difficult questions. How should Christians engage in the political process? Is it possible to compromise with integrity? How do we reconcile political ambition with 'taking the very nature of a servant'?
Such questions will be considered in The Wilberforce Papers.
The biblical teaching then seems clear. Government is limited but it is also a 'good thing.' Christians are to be involved in the redemption of creation: individuals, communities and government. Political involvement is part of our wider responsibility to challenge, influence and shape our world.
Related links
The Second William Wilberforce Paper - written by Paul Woolley
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