Christian Ethics and Politics: A

Christian Ethics and Politics: A combustible, necessary mix In America, politics and religion have a complex and often contentious relationship to each other. The separation of church and state is a core tenant of American society, however, religious beliefs and ideologies often define our values and shape our opinions on political issues. Also, America was founded and molded on Christian morals and ethics and a belief in God. Furthermore, religious organizations have historically provided forums and vehicles for advancing political causes that better society.

Therefore, to endeavor to completely eviscerate all political activity from religious life (and vice versa) is neither realistic, nor Christian or American. Christians in this country have a duty to actively seek the betterment of American society through the political process, while at the same time remembering that this is a pluralist society in which others have the right to not share the same beliefs or viewpoints.

The core reason why Christians have a duty to be politically involved is expressed by the early Evangelicals, such as Jonathon Blanchard and Charles G. Finney, in the context of abolitionism. Blanchard, an ardent abolitionist, believed that the "Law of God was the Law of the Land" (Dayton 9). The duty of Christians was to act righteously and this duty extended to correcting wrongs where they existed. Thus, slavery, as a politically sanctioned institution, needed to be assailed by Christians on the religious and political front (Ibid. At 12).

Opponents countered that while slavery was abhorrent and needed to be abolished, the movement do so must be tempered so that society was not completely uprooted in the process, i.e., political righteousness must be balanced against societal security (Ibid. At 13) What Blanchard was accomplishing in the west, Finney championed in the Northeast. Finney toured New York, Boston and Philadelphia regularly in the middle of the 19th century trumpeting the need of parishioners to seek the reform of mankind.

In fact, Finney preached that silent countenance of a social sin, such as slavery, was in itself a sin and that a church and church goers ought not use the fear public strife or contention as means to justify condoning human suffering (Dayton 18). Christians first and foremost owe a duty to God and must not obey any societal law which runs counter to God's law, Finney argued (Ibid. At 47) More contemporary authorities also point to a moral duty to take action to effectuate needed change. Rebekah L.

Miles, an expert on Christian Ethics has set forth guidelines to moral behavior which support the need for at least some level of political activity. Miles makes it clear that Christianity imposes a degree of self-responsibility and accountability. While it may be human nature to make excuses for shortcomings, Christian ethics hold that people act out of willful decisions and these decisions are not controlled by other people or events (Miles 38). Also, proper moral guidance includes a person's responsibility do right and to help the community through one's decisions (Ibid.

At 42). Therefore, Christians have a moral duty to make decisions and take actions that help others and to not make excuses for failing to take such action. The Bible reinforces the need to be politically active regarding. Both the Old and New Testaments stress the need of individuals to protect "the health, wholeness and purity of the elect community" (Hays 391). Using the example of homosexuality, Leviticus requires the expulsion of anyone committing homosexual acts because they jeopardize the community as a whole (Ibid. ).

Similarly, Corinthians sets forth that an individual's sexual deviances corrupt the whole body of Christ, which in turn, corrupts the whole church (Ibid. At 392 Finally, theologians have concluded that the Christian ethos of responsibility and the practice of politics are natural partners and not antithetical to each other. While "Christian responsibility stresses the importance of democratic government" (Lovin 397), the state is not "the final goal of history" (Ibid.) nor is government simply an instrument of power free from the influence or oversight of God's law.

Christianity and politics, strange bedfellows indeed, are inherently connected. The former charges itself with the moral protection and social welfare of a society and the latter exists to bring about measures which assure that society continues to function. From a practical standpoint, one must also realize that being overly vociferous in either arena will alienate the very people who are the intended targets of the message.

Hence, the best approach to engaging Christian ethics in politics is to engage in worthy issues, remember the reason for involvement is to promote the good of the community and not the goals of an individual and to modulate one's delivery of ideas so as to not chase of the audience. Works Cited Dayton, Donald. Discovering an Evangelical History. Peabody, MA: Hendrickson Publishers, 1988. Print. Hays, Richard. The Moral Vision of the New Testament: Community, Cross, New Creation; A contemporary introduction to New Testament Ethics. San Francisco: Harper Collins Publishing, 1996.

Lovin, Robin, W. Becoming Responsible in Christian Ethics. Studies in Christian Ethics, Vol. 22, 4 (2009) pp. 389-398. Miles, Rebekah L. The Pastor as a Moral Guide. Minneapolis: Augsberg Fortress, 1999. Print. Methodism and Charity Methodist founders, including John Wesley, made charity and service to the poor one of the anchor tenets of their sect of Christianity. The first generations of Methodists were adamantly anti-slavery and appalled at the condition and treatment of the poor.

They came to view personal wealth, not as a sin, but as a false virtue being promoted by many Christians. According to the early Methodists, preaching the gospel to the poor represented a return to the very roots and essence of Christianity. One of the virtues of Christ that set him apart from other men was his devotion to the welfare of the poor.

In America in the 19th century many Christians had forgotten that all were on equal footing and of equal value regardless of how they were situated, this was a lesson learned directly from Christ (Dayton 114). The essence of holiness, according to Wesley was to be cleansed of sin and to renew one's human nature to pursue and ideal of virtue and spiritual perfection. Virtue for Wesley was the necessary well-spring to God's grace and salvation (Meeks 56).

Providing for the poor and by bringing the gospel to the poor, were the only natural consequence to the purity of intentions, where ones actions were motivated by the love of God and not other, more selfish motives. Acts of kindness to the poor epitomized the life of Christ and one's devotion to Christ's principles. Grace and salvation was brought about through being and not doing (Ibid. At 60). Many Methodists formed missions and other society's specifically devoted to improving living conditions.