THE CHURCH IN A POLITICAL WORLD

​Politics are on everyone’s minds. Maybe it is because of the upcoming elections. Then again, it seems to me that everything – and I mean everything – from one’s thoughts on climate change to the kind of coffee I drink becomes a reason to invoke politics. We are a very troubled, anxious, and divided people, and it is not all about politics. Media, social media, and politicians use the deeper causes of division to “rally the base,” as they say. Making everything political makes money and garners votes won out of fear. 

Our congregation has provided space to the community as a polling place for years. After the last primary elections, someone asked me how we could, as a church, be so “political.” We provided space and made no effort to be involved in the process. Nor did we promote any party or candidate (that would be illegal). Yet, someone thought we were doing something wrong and being “political.” We thought we were being good citizens. 

During the last major election for national offices, our advocacy team offered materials to help people register to vote. No one suggested voting for one candidate over another. Yet, someone thought we were doing something wrong and being “political.” They were angered and left the congregation. We thought we were encouraging people to be good citizens. 

From the way churches handled the pandemic to a call to feed the hungry; from advocating for people who are suffering, poor, and oppressed by others to speaking out against leaders when they lie, cheat, and steal, everything the church does or says is called “political.” It has led many pastors and leaders to be silent, acquiesce to the culture, and abdicate our prophetic call to speak for justice, peace, inclusion, grace, and mercy in the name of God. 

In an upcoming book to be titled ReEngaging ELCA Social Teachings on The Church in Society, James Childs, one of the foremost Lutheran ethicists of our age, writes, “Maybe in our context of contentious and often implacable division we fear talking about matters of social concern within the walls of the church; better to leave things peaceful. Yet, as Christian followers of the compassionate Christ, we cannot help but want to see our faith shine a light on the problems and needs of our society, showing us a path for our church to be an active witness, justice, and the healing of the world’s hurts and corrosive divisions.” 

When King David abused his political power and engaged in a sexual relationship with a woman who was married to one of his best soldiers, the prophet Nathan confronted him. Nathan exposed the abuse and called David to account. Was this preaching politics? I suppose one could make that argument. I don’t think Nathan would agree. Long before David was king, the word of God condemned such things. Nathan followed suit. 

When we feed and advocate for the poor in the face of cuts to SNAP programs or decisions that create food deserts through rezoning, are we being political? Hardly. The prophet Isaiah, among many others, called us to “share our bread with the hungry” (Isaiah 58:7) more than 2,500 years ago. Long before Democrats, Republicans, or even the United States existed, God’s Word addressed poverty and hunger. It is not politics, it is faithfulness. 

For three thousand years or more, the voice of God speaking through the prophets and the church has advocated for caring for the earth, conserving creation, and honoring what God has made. Working to address climate change is not political, it is faithful stewardship. 

As we all face the increasing violence of a society armed with all manner of weaponry, I have been asked with some frequency whether we are going to arm our ushers or hire armed guards. At the same time, many congregations are adopting policies that make the church a “weapon-free zone.” Critics say that this might make us a target or rankle a political conflict. As I see it, we are part of a faith tradition that has a clear predisposition for peace and rejects weapons. 

Isaiah, speaking more than 2,500 years ago - long before political parties, constitutional amendments, and organizations that promoted weaponry - testified to a world where spears would be turned into pruning hooks and swords to plows (Isaiah 2:4). 2,000 years ago, Jesus chastised his followers when they, in an attempt to stand their ground, brandished a weapon at his arrest by an armed contingent. Jesus healed the man who lost an ear to the violence. Rejecting weapons of violence is not a political act. It is to embrace the vision of the peaceful reign of God and to refuse participation in the perpetuation or escalation of the culture of violence. 

We cannot be disciples if we give into fear. Be it fear of conflict, fear of losing a friend, or even fear of death. Christ has set us free from all of that. Death has “lost its sting” as Paul writes. To allow those who disagree with our faithful actions, born not of political affiliation but out of faith, to silence us is to reject Christ. He was crucified for being too political and causing a stir. May we be wary of actions that allow us to escape the call of the cross. 

Pax Christi – Tim Olson, Lead Pastor