8704 Yates Dr., Suite 205

Westminster, CO 80031

rmfc.org

303-292-1800

God and Politics

It was not the best of times as far as American Christians were concerned. Urban crime had exploded as young thugs took over the cities. Promiscuity and alcoholism were rampant. Ordinary people had stopped going to church. Many in the nation's universities seemed actively hostile to traditional religion. A picture of contemporary life? No; this is a description of America in the early 1800's. The America of the early 1800's was remarkably like the America of today, yet the middle part of that century is often held up as the epitome of Christian America. What's the real story? The first part of the 19th century was a time of great spiritual and moral instability, but out of that instability came a great social and political revolution that ought to give us hope today.

We sometimes think that the conflict over religion in politics is a new thing in America. It is not, according to Professor John West of Seattle Pacific University. During the first part of the 19th century, America was engaged in a bitter debate about just how far religious people should go in promoting a social and cultural agenda. One group of citizens complained that Christian political activists were "infusing a spirit of religious intolerance and persecution into the political institutions of the country, and which unless opposed, will result in a union of church and state." Does this accusation sound familiar? Yet this reform movement of the last century resulted from the revival called the Second Great Awakening, which was paralleled by a massive infusion of evangelical Christians into the public arena. We should look to this history because these 19th century Christian reformers were remarkably successful in bringing about social change and can provide us with an example for today.

Modern day social reformers can take a page from our predecessors of the last century and can learn lessons from their experience. Lesson number one is that government may not be the solution to all of our problems. Prior to the Second Great Awakening of century, many politically active evangelicals looked to the government to promote religion. They thought that in order for religion to flourish, the government had to promote it through public days of fasting and thanksgiving, strict laws against Sabbath breaking, and the use of tax dollars to pay ministers. But after the churches lost their tax support, a change called "disestablishment," the churches were thrown wholly on their own support, which proved to be their salvation. State support had been a crutch that had kept the churches crippled. And as evangelicals became energized to proclaim the gospel independent of government support, they also began to form private reform associations to combat the evils of immorality. These private associations transformed American society in a way that no government programs ever could.

A second lesson to be learned from the activists of the last century is the importance of staking out the moral common good. When evangelicals turned to social reform in the early 1800's, they did not seek to enact the Bible into law. They did recognize the Bible as the clearest and best revelation of morality, but they also believed that God revealed his moral laws to all human beings by writing them on their hearts. Thus, Christians do not need to feel guilty about offering secular arguments for their positions. It does not diminish the Bible to appeal to the natural moral law, because that law also comes from God. The Christian activists of the last century had no problem articulating their political objectives on secular grounds, and could join with people of other faiths to fight a common evil.

A third lesson to be learned is that setting priorities is important. The best thinkers of the last century concluded that Christians ought to limit their political involvement to issues where a clear moral principle was at stake. Otherwise, they would be in danger of bringing disrepute on the gospel. If Christians become too avidly involved in ordinary political strife, their activities would damage not only the state but the church.

Lesson number four is that personal integrity is critical to effectiveness as someone involved in social and political activism. One can stand up strongly for what one believes to be right and still do it in a Christian manner. Finally, we must be prudent in our activities. Idealism in politics, especially idealism born of religious conviction, can lead to extremism. Idealists aim for the sky, and when they don't reach it , they can become disillusioned, bitter, and even radical. We must trust God, pray, be patient and be realistic about what we can accomplish.

Rocky Mountain Family Council

8704 Yates Drive, Suite 205

Westminster, CO 80031

(303) 292-1800

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without prior permission from the Rocky Mountain Family Council.