Christians should be “in, but not of, the world.” We hear this potent phrase often, but what does this mean? Answering this question will help assist pastors and church leaders in addressing political issues that arise in their congregations and answer the questions that members have about politics and society.
It is also often said that we should shun discussions about religion and politics, since they are often contentious. Yet silence would exclude too many matters that concern both the church and the state.
Controversies rage over abortion, gender ideology, religious freedom, and much more. The pulpit should not be muzzled, since the preacher should speak “as an oracle of God” (1 Peter 4:11). God also cares that His people be “salt and light” in the world (Matthew 5:14-16). Salt preserves what is good and light illuminates truth and goodness.
“In, but not of, the world,” is not a direct quotation from the Bible. It summarizes much of what the Lord Jesus prayed to his Heavenly Father shortly before his crucifixion:
Neither Jesus nor his followers are “of the world.” By this, John means that we are “of God.” We belong to God, and we live for God. God, not the ways of the fallen world, is our source of authority and our moral guide. From God, we find inspiration for living well “in the world.” Jesus left his Father’s side to become flesh and dwell among us (John 1:1-18), yet the divine Son always did the will of his Father and was filled without measure by the Holy Spirit (John 3:34).
Jesus said that he has sent his followers into the world even as God sent him into the world (v. 18). Thus, we have a mandate to be like Jesus in every aspect of life, whether church, state, the home or anywhere. While from heaven, Jesus cared for every aspect of life—from illness, to false doctrines, to political oppression.
Throughout the Book of Acts (Acts 16:37; 22:25-27), it’s clear Paul understood and used his rights as a Roman citizen. We, too, should understand our rights as American citizens and act on them. The First Amendment prohibits the state from either establishing a religion or prohibiting “the free exercise of religion.” The First Amendment separates the institution of the church from the institution of the state in that there can be no official state church, as was the case in England at the time of the Revolutionary War. However, religious citizens are free to contribute to all aspects of society—politics included—according to the dictates of their consciences. But where does that leave those in the pulpit and in other positions of teaching authority? What should be taught about politics?
First, those in the church should be taught that they are citizens of heaven (Philippians 3:20-21) and also citizens on the earth wherever God has placed them (Acts 17:26). We should seek the wellbeing of our communities, just as the Jewish exiles did in Babylon (Jeremiah 29:7). Unless they become tyrannical and command that we violate our consciences, we should obey earthly rulers (Romans 13:1-7; Acts 5:17-42).
Second, preachers and teachers can explain the principles of morality and social involvement without taking positions on specific candidates or ballot measures. For example, if a state ballot measure would allow or increase gambling, the pastor can use the occasion to explain why gambling should be condemned as the worship of Luck (a false god and idol) and a vice that opposes work and undermines trust in God. He can further explain that it tends to hurt the poor more than others, which has an ungodly effect on the community (Deuteronomy 24:14; Proverbs 14:31; 22:16). From there, it’s up to the congregation to cast its votes according to their informed conscience.
Similarly, pastors should teach a strong pro-natal and pro-life theology that respects the right to life for the pre-born, celebrates children, and honors people at all stakes of life and in whatever health. When church members take this to heart, it should lead them to oppose candidates and ballot measures in favor of doctor-assisted suicide, abortion, and any policy that demeans the sanctity of human life.
Gender ideology is increasingly becoming a cultural and political matter. This philosophy deems sexual identity to be fluid and subjective. There are no God-given categories of male and female. Women can supposedly transition to become men and men can supposedly transition to become women. Major hospitals allow gender transitions involving mutilating surgeries and harmful chemical treatments, even on minors. Christians need to be aware of this ideology, the effects it is having in hospitals and schools, and they must oppose it in every godly way possible. Pastors and other teachers should lead the way in educating their flocks to beware of the gender ideology lions prowling the landscape.
Third, Christian teachers and preachers can encourage people to register to vote and recommend voting guides to help congregants make wise, biblically sound decisions. The Daily Citizen from Focus on the Family—available online—offers political updates.
This advice can be profitably given by a preacher in a sermon. But pastors and church educators can get more specific about candidates, parties, and policies in small groups or church forums on politics.
Advocating for particular candidates from the pulpit seems unwarranted, since this is the most public face of the church and should be dedicated to the exposition of Scripture. We should not want people, especially non-Christian visitors, to be unnecessarily put off because of an endorsement. Of course, some folks will be offended by a direct teaching of biblical views on matters discussed above, whether or not politicians are mentioned.
Several years ago, when I was preaching on Romans chapter 1, a mother and her two daughters left the church when I affirmed that some sexual relations were sinful (Romans 1:24-27). If that happens, so be it. We cannot dilute the biblical message to suit common tastes and preferences. If we do, we compromise with the world and lose our edge and become, as evangelist and author David Wilkerson put it, “pillow prophets” who refuse to confront sin as sin.
Being “in, but not of, the world,” is an ongoing challenge for church preachers and teachers. Our messages should be deeply biblical and draw political consequences where needed. We do not want to become ideological pawns of any political viewpoint, since that is to be “of the world.” But neither can we float free of moral matters when they infringe on our common life through politics. Perhaps a final thought from C. S. Lewis in Mere Christianity will inspire us:
The post The Pulpit and the Ballot Box appeared first on Focus on the Family.
Continue reading...
It is also often said that we should shun discussions about religion and politics, since they are often contentious. Yet silence would exclude too many matters that concern both the church and the state.
Controversies rage over abortion, gender ideology, religious freedom, and much more. The pulpit should not be muzzled, since the preacher should speak “as an oracle of God” (1 Peter 4:11). God also cares that His people be “salt and light” in the world (Matthew 5:14-16). Salt preserves what is good and light illuminates truth and goodness.
“In, but not of, the world,” is not a direct quotation from the Bible. It summarizes much of what the Lord Jesus prayed to his Heavenly Father shortly before his crucifixion:
Neither Jesus nor his followers are “of the world.” By this, John means that we are “of God.” We belong to God, and we live for God. God, not the ways of the fallen world, is our source of authority and our moral guide. From God, we find inspiration for living well “in the world.” Jesus left his Father’s side to become flesh and dwell among us (John 1:1-18), yet the divine Son always did the will of his Father and was filled without measure by the Holy Spirit (John 3:34).
Jesus said that he has sent his followers into the world even as God sent him into the world (v. 18). Thus, we have a mandate to be like Jesus in every aspect of life, whether church, state, the home or anywhere. While from heaven, Jesus cared for every aspect of life—from illness, to false doctrines, to political oppression.
Throughout the Book of Acts (Acts 16:37; 22:25-27), it’s clear Paul understood and used his rights as a Roman citizen. We, too, should understand our rights as American citizens and act on them. The First Amendment prohibits the state from either establishing a religion or prohibiting “the free exercise of religion.” The First Amendment separates the institution of the church from the institution of the state in that there can be no official state church, as was the case in England at the time of the Revolutionary War. However, religious citizens are free to contribute to all aspects of society—politics included—according to the dictates of their consciences. But where does that leave those in the pulpit and in other positions of teaching authority? What should be taught about politics?
First, those in the church should be taught that they are citizens of heaven (Philippians 3:20-21) and also citizens on the earth wherever God has placed them (Acts 17:26). We should seek the wellbeing of our communities, just as the Jewish exiles did in Babylon (Jeremiah 29:7). Unless they become tyrannical and command that we violate our consciences, we should obey earthly rulers (Romans 13:1-7; Acts 5:17-42).
Second, preachers and teachers can explain the principles of morality and social involvement without taking positions on specific candidates or ballot measures. For example, if a state ballot measure would allow or increase gambling, the pastor can use the occasion to explain why gambling should be condemned as the worship of Luck (a false god and idol) and a vice that opposes work and undermines trust in God. He can further explain that it tends to hurt the poor more than others, which has an ungodly effect on the community (Deuteronomy 24:14; Proverbs 14:31; 22:16). From there, it’s up to the congregation to cast its votes according to their informed conscience.
Similarly, pastors should teach a strong pro-natal and pro-life theology that respects the right to life for the pre-born, celebrates children, and honors people at all stakes of life and in whatever health. When church members take this to heart, it should lead them to oppose candidates and ballot measures in favor of doctor-assisted suicide, abortion, and any policy that demeans the sanctity of human life.
Gender ideology is increasingly becoming a cultural and political matter. This philosophy deems sexual identity to be fluid and subjective. There are no God-given categories of male and female. Women can supposedly transition to become men and men can supposedly transition to become women. Major hospitals allow gender transitions involving mutilating surgeries and harmful chemical treatments, even on minors. Christians need to be aware of this ideology, the effects it is having in hospitals and schools, and they must oppose it in every godly way possible. Pastors and other teachers should lead the way in educating their flocks to beware of the gender ideology lions prowling the landscape.
Third, Christian teachers and preachers can encourage people to register to vote and recommend voting guides to help congregants make wise, biblically sound decisions. The Daily Citizen from Focus on the Family—available online—offers political updates.
This advice can be profitably given by a preacher in a sermon. But pastors and church educators can get more specific about candidates, parties, and policies in small groups or church forums on politics.
Advocating for particular candidates from the pulpit seems unwarranted, since this is the most public face of the church and should be dedicated to the exposition of Scripture. We should not want people, especially non-Christian visitors, to be unnecessarily put off because of an endorsement. Of course, some folks will be offended by a direct teaching of biblical views on matters discussed above, whether or not politicians are mentioned.
Several years ago, when I was preaching on Romans chapter 1, a mother and her two daughters left the church when I affirmed that some sexual relations were sinful (Romans 1:24-27). If that happens, so be it. We cannot dilute the biblical message to suit common tastes and preferences. If we do, we compromise with the world and lose our edge and become, as evangelist and author David Wilkerson put it, “pillow prophets” who refuse to confront sin as sin.
Being “in, but not of, the world,” is an ongoing challenge for church preachers and teachers. Our messages should be deeply biblical and draw political consequences where needed. We do not want to become ideological pawns of any political viewpoint, since that is to be “of the world.” But neither can we float free of moral matters when they infringe on our common life through politics. Perhaps a final thought from C. S. Lewis in Mere Christianity will inspire us:
The post The Pulpit and the Ballot Box appeared first on Focus on the Family.
Continue reading...