Christianity and politics

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The relationship between Christianity and politics is a historically complex subject and a frequent source of disagreement throughout the history of Christianity, as well as in modern politics between the Christian right and Christian left. There have been a wide variety of ways in which thinkers have conceived of the relationship between Christianity and politics, with many arguing that Christianity directly supports a particular political ideology or philosophy. Along these lines, various thinkers have argued for Christian communism, Christian socialism, Christian nationalism, Christian anarchism, Christian libertarianism, or Christian democracy. Others believe that Christians should have little interest or participation in politics or government.

History[edit]

See also: History of Christianity

Antiquity[edit]

See also: Christianity in late antiquity

Early Christianity was most prominent in the Roman Empire, where it was illegal to practice Christianity and persecution of Christians took place. The first state to recognize Christianity as its official religion was the Kingdom of Armenia in 301.[1] Christianity gained prominence in Roman politics during the reign of Constantine the Great, who favored Christianity and legalized its practice in the empire in 313.[2] Christians were also appointed to government positions at this time.[3] In 380, Trinitarian Christianity was made the official religion of the Roman Empire by Theodosius I.[4] The first major instance of Christianity wielding power in politics took place in 390. After the Massacre of Thessalonica, the bishop of Milan forbade Emperor Theodosius the Eucharist until he repented, and Theodosius complied.[5]

Early Christians were described by Celsus as those who refused military service and would not accept public office, nor assume any responsibility for the governing of cities.[6] Origen confirms this description and adds that Christians do more for the good of the empire by forming an "army of piety" that prays for the well-being of the emperor and the safety of the empire.[7] It has been argued that Christianity made a significant positive contribution to the development of modern democracy.[8][9][10]

Middle Ages[edit]

See also: Christianity in the Middle Ages

Christianity dominated European politics in the Middle Ages. During the fall of the Western Roman Empire, the Pope effectively served as the political leader of the region.[11] The Byzantine Empire continued to be the center of the church in the East. In 800, Charlemagne was crowned by Pope Leo III as the Emperor of the Romans, establishing a precedent of interdependence of the church with the Carolingian Empire, and eventually, the Holy Roman Empire.

The church also maintained strong influence over the other kingdoms of Europe. Secular rulers would support missionary efforts in order to enlarge their realms. Bishops and abbots were not only church leaders, but often also large land-owning princes and thus vassals of secular feudal lords. The line dividing church and state interests was not always clear.[12]

Reformation[edit]

See also: Reformation

The Reformation caused a political backlash in the Holy Roman Empire. In response, the Diet of Worms was assembled, and promotion of Lutheranism was made illegal.[13]

Scripture[edit]

Politics is addressed directly or indirectly in several parts of the Bible. Romans 13:1 and 1 Peter 2:13-14 say that all should follow the authority of government, as government authority is instituted by the authority of God. LGBT are challenged with Romans 1:26-27 and Leviticus 18:22, which describe same-sex behavior as unnatural and detestable, respectively. Matthew 19:3-6 describes marriage as between a man and a woman, and 1 Corinthians 6:9-10 says that homosexual offenders will not inherit the kingdom of God.[14] The abortion debate is influenced by Exodus 21:22-25, which demands a penalty for the action of killing a fetus by mistake.[15]

Denominations[edit]

Catholicism[edit]

Main articles: Catholic Church and politics and Relations between the Catholic Church and the state

The Catholic Church is deeply intertwined with the history of European politics. It developed alongside the status of Christianity as the official religion of the Roman Empire and persisted through the Middle Ages as one of the most powerful political forces in Europe. In 2015, Pope Francis stated that Catholics have a duty to participate in politics to improve the world.[16] The Catholic Church does not officially take political stances and encourages followers to come to their own political decisions, but it also states that these decisions must be made in accordance with natural law.[17]

The Catholic Church in the United States has sought to discipline Catholic politicians that take pro-choice stances on abortion, most notably President Joe Biden.[18] Conservative, moderate, and liberal Catholics all have a major presence in the United States.[19]

Protestantism[edit]

The Church of England is still closely involved in British politics and disputes sometimes take place over its role.[20]

Southern Baptistism leans heavily conservative and is involved with the politics of the Republican Party in the United States.[21][22] The United Methodist Church advocates political activism among Methodists.[23] Methodists in the United States tend to lean conservative or moderate.[24]

The Hutterite church traces its roots back to the Radical Reformation and Jacoub Hutter, but respect and adhere to government authority.[25] The Bruderhof, another church community in the Anabaptist tradition, respects the god-given authority of the state, while acknowledging that their ultimate allegiance is to God.[26][27]

Ideologies[edit]

Conservatism[edit]

Conservatism in Europe and the Americas is heavily influenced by Christianity. The Christian right within evangelical Christianity has formed many of its political views on social issues such as abortion, homosexuality and public education from passages in both the Old Testament and the New Testament.[28] In the Epistle to the Romans, chapter 13:1-7, Paul instructs Roman Christians to submit to government. See also 1 Peter 2:13-17 and Titus 3:1 for parallels. Mainstream theologians and the Christian right have interpreted Romans 13:1–7 to mean Christians should support the state and wield the sword when necessary, as God has instituted the idea of governments to be his main tool to preserve social order.[29]

Socialism[edit]

Main article: Christian socialism

The first Jewish Christian communities, as described in the Acts of the Apostles, were organized along a principle of communal ownership of goods.[30][31] Some expressions of the Christian left have interpreted passages in Acts to mean that an ideal society would be based on Christian socialism or Christian communism. However, passages that have far greater influence for Christians who actively care for the poor are the words of Jesus, usually found in red in most bibles, which appear to give priority to the poor as a Christian obligation.[32]

There are some intentional Christian communities that, inspired by the first Christian church as described in Acts 2 and 4, share all their possessions in an effort to put into action Christ's command to love God and neighbour. The Simple Way,[33] the Bruderhof communities,[27] and the Hutterites are all inspired, to some degree, by the model of church community described in Acts.[34] More common expressions of Christian love and commitment to the poor are churches of all denominations that fund localised soup kitchens, charity shops and shelters for the homeless as well as mission programs overseas.[35][36] In Roman Catholic circles the doctrine of preference for the poor has been important since 1979 and it still drives the church's practice of hospitality to those in any kind of need.[37]

Anarchism[edit]

Main article: Christian anarchism

Not only does the action of Governments not deter men from crimes; on the contrary, it increases crime by always disturbing and lowering the moral standard of society. Nor can this be otherwise, since always and everywhere a Government, by its very nature, must put in the place of the highest, eternal, religious law (not written in books but in the hearts of men, and binding on every one) its own unjust, man-made laws, the object of which is neither justice nor the common good of all but various considerations of home and foreign expediency.

— Leo Tolstoy, The Meaning of the Russian Revolution

More than any other Bible source, the Sermon on the Mount is used as the basis for Christian anarchism.[38] The foundation of Christian anarchism is a rejection of violence, with Leo Tolstoy's The Kingdom of God Is Within You regarded as a key text.[39][40]

Christians have interpreted Romans 13:1–7 to mean they should support the state and wield the sword when requested, as God has sanctified the state to be his main tool to preserve social order.[29] Christian anarchists do not share this interpretation of Romans 13 but given Paul's declaration to submit to authorities they do not attempt to overthrow the state.[41] However anarchists still describe the state as an evil power executing wrath and vengeance.[42] As wrath and vengeance are opposite to the Christian values of returning good for evil, Christian anarchists neither support, nor participate in, the state.[41][43]

Christian eschatology and various Christian anarchists, such as Jacques Ellul, have identified the State and political power as the Beast in the Book of Revelation.[44]

See also[edit]

References[edit]

  1. ^ Proença Santos, Amanda; Contreras, Rodolfo (2017). "The world's first Christian country?". www.bbc.com. Retrieved 2022-03-05.
  2. ^ Frend, W. H. C. (1965). The Early Church. SPCK, p. 137.
  3. ^ R. Gerberding and J. H. Moran Cruz, Medieval Worlds (New York: Houghton Mifflin Company, 2004) pp. 55–56
  4. ^ "The Edict of Thessalonica | History Today". www.historytoday.com. Retrieved 2021-02-27.
  5. ^ Liebeschuetz, Wolfe; Hill, Carole, eds. (2005). "Letter on the Massacre at Thessalonica". Ambrose of Milan Political Letters and Speeches. Liverpool University Press. ISBN 9780853238294.
  6. ^ Wilken, Robert (1984). The Christians as the Romans Saw Them. Yale University Press. pp. 125. ISBN 0-300-03066-5.
  7. ^ Wilken, Robert (1984). The Christians as the Romans Saw Them. Yale University Press. pp. 117. ISBN 0-300-03066-5.
  8. ^ Polygyny and democracy: a cross-cultural comparison. Cross-Cultural Research, 34/2 (2000), 190-208.
  9. ^ Korotayev, A. (2003). Christianity and democracy: A cross-cultural study (afterthoughts). World Cultures, 13(2), 195-212.
  10. ^ Unilineal descent organization and deep Christianization: A cross-cultural comparison. Cross-Cultural Research, 37/1 (2003), 133-157.
  11. ^ Richards, Jeffrey. The Popes and the Papacy in the Early Middle Ages 476–752 (London: Routledge & Kegan Paul, 1979) p. 36
  12. ^ Jantzen, Katy. "Christianity and Politics, Past and Present", C2C Journal, June 19, 2009
  13. ^ Fahlbusch, Erwin, and Bromiley, Geoffrey William, The Encyclopedia of Christianity, Volume 3. Grand Rapids, Michigan: Eerdmans, 2003. p. 362.
  14. ^ "Debating Bible Verses on Homosexuality". The New York Times. 2015-06-08. ISSN 0362-4331. Retrieved 2022-04-06.
  15. ^ Wilson-kastner, P.; Blair, B. (1985). "Biblical views on abortion: an Episcopal perspective". Conscience (Washington, D.C.). 6 (6): 4–8. ISSN 0740-6835. PMID 12178933.
  16. ^ Glatz, Carol (2015-05-01). "Catholics must be active in politics, no matter how 'dirty,' pope says". National Catholic Reporter. Retrieved 2022-03-05.
  17. ^ "DOCTRINAL NOTE on some questions regarding The Participation of Catholics in Political Life". vatican.va.
  18. ^ Adams, Christine (2021). "The Catholic Church has long tried to discipline political leaders". The Washington Post.
  19. ^ "Political ideology among Catholics". Pew Research Center. 2014.
  20. ^ "Between the palaces". The Economist. 2013-03-13. ISSN 0013-0613. Retrieved 2022-03-05.
  21. ^ "Political ideology among members of the Southern Baptist Convention". Pew Research Center. 2014.
  22. ^ Lovett, Ian (2021-06-11). "'Our Lord Isn't Woke.' Southern Baptists Clash Over Their Future". Wall Street Journal. ISSN 0099-9660. Retrieved 2022-03-05.
  23. ^ "Is The United Methodist Church involved in politics?". The United Methodist Church. Retrieved 2022-03-05.
  24. ^ "Political ideology among members of the United Methodist Church". Pew Research Center. 2014. Retrieved 2022-03-05.
  25. ^ "History". Hutterites. 2012-02-23. Retrieved 2017-12-28.
  26. ^ "Church Community". Bruderhof. Retrieved 2017-12-28.
  27. ^ a b "Bruderhof - Fellowship for Intentional Community". Fellowship for Intentional Community. Retrieved 2017-12-28.
  28. ^ Shields, Jon A. (2009). The Democratic Virtues of the Christian Right. Princeton University Press. pp. 46–67. ISBN 978-1400830107. Christian Radicalism
  29. ^ a b Christoyannopoulos, Alexandre (2010). Christian Anarchism: A Political Commentary on the Gospel. Exeter: Imprint Academic. pp. 181–182. Paul's letter to Roman Christians, chapter 13
  30. ^ Acts 2:44–45
  31. ^ Acts 4:32–37
  32. ^ World Vision. "What does the bible say about poverty". Archived from the original on 2019-04-22.
  33. ^ "About". the simple way. Retrieved 2017-12-28.
  34. ^ "Life Among The Bruderhof". The American Conservative. Retrieved 2017-12-28.
  35. ^ Christian Super (13 January 2022). "Six Christian Organisations Running Amazing Programs to help their communities". Archived from the original on 2020-09-28.
  36. ^ "Australian Christian organisations working across the world". 5 November 2010. Archived from the original on 2019-03-28. Retrieved 12 January 2022.
  37. ^ Caritas (13 January 2022). "Catholic Social Teachings". Archived from the original on 2021-01-18.
  38. ^ Christoyannopoulos, Alexandre (2010). Christian Anarchism: A Political Commentary on the Gospel. Exeter: Imprint Academic. pp. 43–80. The Sermon on the Mount: A manifesto for Christian anarchism
  39. ^ Christoyannopoulos, Alexandre (March 2010). "A Christian Anarchist Critique of Violence: From Turning the Other Cheek to a Rejection of the State" (PDF). Political Studies Association. Archived from the original (PDF) on 2011-08-12.
  40. ^ Christoyannopoulos, Alexandre (2010). Christian Anarchism: A Political Commentary on the Gospel. Exeter: Imprint Academic. pp. 19 and 208. Leo Tolstoy
  41. ^ a b Ellul, Jacques (1988). Anarchy and Christianity. Michigan: Wm. B. Eerdmans. pp. 86–87. ISBN 9780802804952. The Interpretation of Romans 13:1-2
  42. ^ Lipscomb, David (1866–1867). On Civil Government. Doulos Christou Press. p. 72. Human government, the embodied effort of man to rule the world without God, ruled over by 'the prince of this world,' the devil. Its mission is to execute wrath and vengeance here on earth. Human government bears the same relation to hell as the church bears to heaven
  43. ^ Lipscomb, David (1866–1867). On Civil Government. Doulos Christou Press. p. 69. This higher power is a revenger to execute wrath on him that doeth evil. The Christian has been clearly forbidden to take vengeance or execute wrath, but he is to live peaceably with all men, to do good for evil. Then a Christian cannot be an officer or executor of this higher power
  44. ^ Christoyannopoulos, Alexandre (2010). Christian Anarchism: A Political Commentary on the Gospel. Exeter: Imprint Academic. pp. 123–126. Revelation

Further reading[edit]

External links[edit]

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