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DEFINED AS expression of a person or entity’s position, whether they are classified north or south, east or west, positive or negative, conservative or liberal.., politics becomes a sociological factor ideally found in human society. In this vein, I offer here that we in the United States of America are constitutionally guaranteed freedom of speech and thus have a right and responsibility to voice our opinion in the public square. This is mostly evident in our free, Constitutional-guaranteed ability when we cast private votes in public elections. Amid this fray, however, comes instances where public statements are also needed. Many Christians are found as derelict in this task. Denominational allegiances within the Church often use scriptural foundations and traditions to justify varied discipleship attitudes concerning religious or secular government participation. The Church at large ranges from a full expression and financial support for any political position in these venues... to a total withdrawal from participation, Diverse justifications are touted for each position, whether the stance is individual or corporate. Additionally, differences occur in the Church politic about whether a person found in ecclesial authority, clergy or laity... may rightly speak to, participate in... or serve within secular government. Answers range from those denominations that recommend active leadership participation in “worldly” concerns, to denominational expressions that wholeheartedly forbid this activity. In Reinhold Niehbur’s classic work entitled “Christ and Culture”, the author classified and described Church participation according to denominational expression. Each class was derived by the author from their particular theological interpretation of scripture and its accepted view of the world in salvation history. He offers deciding factors within Christian denominations, each holding its own internal measure of politics. Within Niebuhr’s pages we first find positions portrayed as “Christ over Culture” wherein the church leadership is bound by divine right to oversee, guide and render judgments upon any civil political process of a secular leader or government. From this oversight, found primarily expressed by Catholic and Orthodox denominations, comes a political stance that attempts dictatorial leadership speaking perceived divine will into the public square. This oversight positioning is derived |
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Black Regiment Allegany - May 2025 Editorial |
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from such scriptural foundations as the exemplary prophets that chided ancient kings such as Saul or David. Other historic denominations, however, form a slightly different position. To these, the Church is to maintain some level of advice and thus supply leaders with authentication. For example, given its roots in English history, the Episcopal denomination largely helped to establish and authenticate past governmental positions. These yet claim authority especially on such matters in our own day as gay marriage and abortion in the public square, affecting the very foundations of societal behavior. Midstream in the flow we find my own denomination. Lutheranism in various forms attempts to maintain a dialectical “Christ in conversation with Culture” expression. We attempt a “push me, pull you” relationship as we participate in political process. Derived from the Reformation as well, we also find that many other Protestant denominations carry a similar political stance. Given recent divisions in these “mainline” denominations, we now find wide disparity in political position. In the last category, we find churches that fall subject to isolationist political theology. In their fundamental sway, found by some in Assembly, Pentecostal and Mennonite denominations, they reject any discourse with the “sinful” |
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Church and Government |