We’ve Moved

June 26, 2008

“Render Unto God” has migrated here, for greater ease in formatting purposes:  http://rendertogod.blogspot.com/

Thank you for your patronage.  I’ll see you on the new site.

The following was lifted, verbatim, from “Between Two Worlds:  A Mix of Theology, Philosophy, Politics, and Culture,” a blog produced by Justin Taylor:

An Interview with Os Guinness about the Evangelical Manifesto

The following is an interview with Os Guinness about the publication of the document, An Evangelical Manifesto: A Declaration of Evangelical Identity and Public Commitment (which I have summarized in a separate post).

 What was the origin of this manifesto?

The genesis of the Manifesto came three years ago when in the course of a single week I talked to a dozen people who were all giving up on Evangelicalism. Two were eminent Evangelical scholars, one was an activist and community organizer, and the rest were thoughtful lay people. All of them were disgusted at the cultural and political overlay that obscured any positive meaning of the term. I thought to myself that if Evangelical meant what they thought, I wouldn’t be Evangelical either. But I have a very different view, and one that is deeper, earlier, and more decisive than any other Christian label. The idea for the Manifesto was born that week, and has rolled forward since then—despite all skepticism and sometimes outright opposition.

Where is it being published?

It will be published at the National Press Club on May 7 in Washington DC, and then on a web site: www.anevangelicalmanifesto.com, along with a study guide. We have more than 80 signatures as early signers, but hope that in the spirit of the Bereans in the New Testament, many others will read it, think and pray over it, and join the cause of the call to reform.

It seems that some have already sought to politicize this document (including a focus on who has and who has not signed it). What is your response to this spin on the project?

We do not claim to speak for all Evangelicals, we do not claim the Manifesto is faultless, we are not setting up any new power base, and we emphasize that we are not out to attack anyone or exclude anyone. But the central purpose – calling us back to being better followers of Jesus – is not political, and it is ironic that such a call should itself be politicized and by Evangelicals rather than the secular press! I trust that when the dust settles, people will see the central purpose of the Manifesto and respond in good faith rather than trigger another flurry of culture warring.

For the average “person in the pew,” are there some tangible steps he or she can take to promote the civil public square you envision?

The lack of a vision of a civil public square is the Achilles heel of the Christian right, and the main reason we are so often accused of being ‘Christian theocrats’ and even ‘Christian fascists.’ For example, in all our public debating we should be clear and vocal about how we respect the rights of those we disagree with, and above all we should be known for truly loving our enemies, as Jesus called his followers to do and great Evangelicals such as William Wilberforce always did. Let there be an end to all demonizing of our enemies and the rabid culture warring that is so characteristic of the present scene, and so contradictory to the way of Jesus.

Jacques Ellul is probably the most influential scholar of the 20th Century that no one has heard of.  Ellul was a university professor in France, a public official, a sociologist, a theologian, and an analyst of western society.  Whether his subject was law, sociology, technology, politics, scripture, faith, or revelation, his perspective was unique and insightful.  His writing influenced the likes of Charles Colson and Os Guinness.  His views on the nature and influence of politics have proven to be prescient.

While Ellul’s political writings are myriad and many are still in print (or in any used bookstore worth its salt), probably his most eye-opening essay on politics appeared as a chapter to his 1973 book Living Faith, and is entitled “Politics:  The Realm of the Demonic.”  Whether one agrees with Ellul or not, or even understands what he’s saying, his perspective is important when considering the life lived in following Christ, and the current political culture of our society.  The following are excerpts from this chapter of Living Faith.

If evil [in society] has piled upon evil, if the tide of danger is rising, the reason lies in politics and nowhere else.  Politics is the contemporary image of absolute evil.  It is satanic, diabolical, the home base of the demonic.  And when I say “politics,” I am not pointing at the state…The point I want to make concerns those who would conquer and use the state for their own purposes…

Politics is the acquisition of power; the means necessary for getting it, and once you have it, the means for defending yourself against the enemy and so holding on to it.  But what does one use it for — for goodness and virtue?  No, one uses it for power; it’s an end in itself.  And that’s all there is to politics.  All the fine talk about politics as a means of establishing justice, so forth and so forth, is nothing but a smokescreen that on the one hand conceals harsh, vulgar reality and on the other justifies the universal passion for politics, the universal conviction that everything is political, that politics is the most noble human activity, whereas it really is the most ignoble.  It is, strickly speaking, the source of all the evils that plague our time…

Politics is diabolical.  The devil can be the one who divides, separates, disjoins, disrupts communions, brings about divorce, breaks up dialog.  In the Bible the devil is the one who instigates the break between God and humankind…God creates humans free, bidding them govern creation and subdue it.  The devil induces them to declare themselves independent of God’s will, to seek autonomy.  And in the same way he transforms the power given by God into a will to dominate.

This kind of distortion is typical of the way the devil acts, pretending to accomplish God’s work, while transforming it into its opposite…

[S]peaking concretely of society today, what is the father of lies?  It is politics, and I would go so far as to say politics alone…

[P]olitics is the divisive force par excellence.  It is politics, and not economics that causes class divisions and shapes class struggle…

Politics creates nothing…nor does it unify society, make it humanly responsible, or lead it forward.  Politics produces nothing but division and inner conflict…

That’s how politics is; it induces, lures, and provokes people into frenzied conflicts.  It makes us deadly serious about the cause or the doctrine or the opinions that must be defended against those of others…

We hear solemn, grandiloquent political proclamations, but their only real, long-term effect is discord…But for the moment people believe them, with their eyes closed.  Politics makes us totally blind…

It stirs up irreversible conflicts…

When people have dealings with individuals of different color or race, when they meet with strange customs, with curious ways of dressing and acting, it doesn’t necessarily prevent mutual understanding.  People are quite capable of respecting one another.  But as soon as politics seizes on physical or cultural differences, then these become grounds for exclusion, and racism is born.  Racism is always stirred up by politics, making use of natural feelings of antagonism — which were never an absolute bar to coexistence, despite occasional clashes.  Thus politics makes differences murderous, conflicts irreversible, disagreements irreparable.  This is true diabolical discord…

The diabolical has taken on different forms down through history, and currently, the devil, the sower of discord, is politics, and politics alone.  We see it diabolically corrupting the law, lying about justice, arousing false hopes (ever brighter tomorrows), driving people into a labyrinth of hostility.

That is just how the diabolical element operates:  it dramatizes everything; it leads to breaches that can’t be healed; to one hopeless impasses after another.  And it does this by seduction, by promises, by illusions.  We shouldn’t forget that the principal weapon of every political system is propaganda and that propaganda is essentially a lie.  In our time the father of lies speaks through propaganda, which engenders passion and false clarity, burning commitment and inner alienation…

Where in our time do we hear the great accusations that condemn certain persons or groups as absolutely evil?  What plays the role of world prosecutor, bringing charges against a whole class or nation or race?  The answer can only be politics…The satanic is the pure distilled essence of the political.  Gone is any reason or balance, any human consideration at all which might serve as a mitigating force…

How many times have I read the words (which seem to have been written in a trance), “Capitalism is absolute evil”?  The writer is a Christian, as it happens.  But the phrase might just as well have been, “Communism is absolute evil.”  This accusation leaves no room for pardon, for leniency, for conversion.  Once you have been a communist, you can’t change; you remain crushed beneath the weight of the satanic accusation.  The enemy, by definition, has nothing good or admirable about them; the only remedy is to wipe them out completely.  This is the only solution, and it was invented by politics.

No doubt some readers are already objecting, “But aren’t you really talking about religion?”…My answer on this point is direct:  yes indeed, religion has become satanic, every time it has fallen into the grip of politics.  The dreadful part of the Inquisition was not the church’s doing, but the crimes perpetrated on behalf of and often by the state…The Inquisition did not resort to extreme measures until it came under the control of the king of Portugal, the king of Spain, and the republic of Venice.  Excommunication was nothing more than a remedium animi (healing of the soul) until it became a political tool.  And who was responsible for the forced conversions?  Who used violence to convert the Saxons?  Charlemagne.  Who used violence to convert the New World Indians?  The conquistadors…

[J]ust as politics tries to pass itself off as the whole of reality, dethroning God in the process, conversely politics raises accusation to the status of an absolute, thereby counterfeiting — that is, utterly falsifying — divine justice.  So it is no facile literary image but a far-reaching insight into the nature of politics to call it satanic, to view it as Satan’s handiwork…

People always need to feel just, and up till now it has been the task of religion to provide people with the means of self-purification…The great classical religions have disappeared, however, or have lost their power through lack of faith.  But people’s religious needs are as intense as ever…And the only way now available to them to achieve this goal is through accusation, through the political discovery and designation of a scapegoat…

Politics today is indeed the realm of the demonic.  It is the realm of total illusion in our society.  Politics is the art of multiplying false problems, of setting up false goals, and of starting false debates, false with reference to the concrete life of concrete people, false with reference to the actual socioeconomic trends that politics never touches.

Having created this false orientation, politics mobilizes everyone’s energies…

Politics becomes the necessary universal mediator between the individual and society.  Politics offers the only possible way to act upon society as a whole…

In the end, as everyone knows, the modern state claims to be our savior.  We have already made the transition to the state-as-Providence, but now we’ve gone beyond that to the state as dispenser of salvation.  What is actually a lie proclaims its salvific mission — such is the power of evil to disintegrate reality…

A final note:  Of all the writing Jacques Ellul produced on the topic of politics, this chapter in Living Faith is probably the most provocative (and some might say “inflammatory”).  Regardless of whether one accepts Ellul’s conclusion that politics is “diabolical” and “demonic,” his observations about the characteristics of politics have the ring of truth:  that politics heightens divisions, heightens passions, inhibits cooperation and discussion, divides rather than unites, and mutates political opinions and ideologies to a level of quasi-religious dogma. 

Ellul wrote Living Faith some 35 years ago when our political culture still retained a certain amount of civility and bipartisan cooperation.  Since the publication of his book and this chapter, politics has become baser, more rigid, more dogmatic, more divisive, more of a blood sport, and more futile.  Ellul tapped into something and foresaw the condition of politics as it is today.  In other writings (e.g., The Political Illusion, and Hope In Time of Abandonment), Ellul observes that politics has become less about bringing people together, or influencing voters to a particular way of thinking on a variety of issues, but has become the art of dividing the electorate such that your candidate or party gets 50%+1 of the votes in any election. 

If nothing else, voters need to knock politics down a few notches in their own consideration and recognize that “everything is NOT political,” and dethrone politics as something akin to a contemporary religion accompanied by the fervor of self-righteousness. 

The secular world, in its desperate need to find something to believe in, may unconsciously adopt politics as its dominant religion, with some political ideology as its foundational theology, but the church shouldn’t.  The insight that politics has become something of a divisive false religion may not impress the world, but for the disciple seeking to follow Christ, such should be seriously considered, and a new attitude about politics needs to be taken.

First there’s this article on Politico today about Stephen Mansfield’s forthcoming book, The Faith of Barak Obama, a reportedly favorable treatment of the presumptive Democratic candidate for President by an author who wrote a similarily favorable book in 2004 on President George W. Bush.  Add to the Politico piece an earlier article today on USA Today entitled ”Why the Christian Right Fears Obama,” and one gets the distinct impression there are seismic shifts going on in the political perspective of evangelicals.

Maybe it’s just my impression alone (and possibly an inaccurate one), but I took away from the USA Today article that what really worries Christian right leaders about Obama is that he may get significant support from evangelical voters this election, and what this would mean not to the nation, but to conservative Christian politics.  At worst, this means not simply Obama’s election, but that the power block that some self-appointed Christian right leaders have sought to control and speak for over the past two decades is slipping away from them.  The horror!

We’ve seen signs of weakening within the conservative Christian voting block.  First, despite all the rhetoric about how evangelical Christians make up “the base” of the Republican Party, the candidate who emerged from the crowded field earlier this year is no one’s idea of a champion of religious conservative causes.  In fact, the one candidate who made the most direct appeal to conservative Christians — Mike Huckabee — fell far short the nomination, and except for the early win in Iowa’s caucus, was never seriously considered the frontrunner at any point in the primary season. 

Second, the political/social issues that have been identified with conservative Christians have proven to be both too narrow and too intractable to maintain solidarity.  Take the abortion issue.  Since the Roe v. Wade decision in 1973, which legalized abortion-on-demand/abortion-for-convenience, abortion policy in this nation has remained largely unassailed over the past 35 years.  During those 35 years there has been 20 years to pro-life presidencies (Reagan’s, Geo. H.W. Bush’s, and Geo. W. Bush’s), 12 years of GOP control of the House of Representatives, and 16 years of Republican control of the U.S. Senate.  Without a doubt, the passage of a federal ban on partial birth abortion was a significant pro-life victory in Congress, but it’s the only substantial political pro-life victory over the past 35 years.  When one looks at this situation honestly, one must (I would argue) conclude that the solutions to ever-present social problems in America are not political solutions. 

As recently as this spring, I was still maintaining that the election of a conservative president was important for no other reason than to continue to shape the philosophy of the federal judiciary.  But then came the California Supreme Court’s 4-3 decision to give legal sanction to homosexual marriage.  Three of the justices who voted for the decision were appointed by Republican governors, so the idea that Republican-appointed justices can hold back social changes reflective of an ever-increasing post-Christian consensus in society is a vain hope.

Thirdly, an increasing number of evangelical Christians have voiced dissatisfaction equating abortion, gays, and guns as the sum total of Christian social concern.  Many are expressing the need to address issues of poverty, health care needs, stewardship of the environment, humanitarian efforts in Africa and Asia, opposition to war, to name a few, as consistent with their concern as Christians.  Not abandoning convictions over abortion and other social issues that have characterized conservative Christian priorities over the past two-plus decades, many evangelicals are nevertheless concluding that faith can inform a broad scope of issues, and that the old formula that worked in the 1980s through the early years of the 21st Century is insufficient.

Taken together — the failure of social conservatism to overturn the abortion decision, even when that viewpoint (supposedly) held sway in Congress and in the Oval Office; evidence that Republican-appointed justices are no guarantee of maintaining traditional values; the sense that Christian convictions are broader than the issues that have dominated over the past generation; add to this the sense that Christian convictions have been taken captive by self-appointed Christian right “leaders” who have a partisan agenda, and who seem to enjoy the trappings and reputation of power that they have built for themselves, and that a new generation of evangelicals has come of age and are to some degree in revolt over those who would dictate what they are suppose to think– taking all of this into consideration, it isn’t surprising that Sen. Obama is at least being looked at seriously by evangelical voters.  All of this, plus the sense that Sen. Obama is the first Democrat candidate for President in a generation who doesn’t view Christians as “the enemy,” and who respects a faith-informed perspective on politics and the problems that face the nation, means that he’s not viewed as “the enemy” either by a significant number of evangelical Christians.

Regardless of all of this, the truly revolutionary thing in 2008 isn’t for evangelicals to jump the fence and consider voting for a reasonable liberal, but to look at the futility of politics in general, and to apply the walk of faith to addressing human needs outside the realm of politics.  Politics, like the poor and rumors of war, will always be with us, but the growing challenge is to consider that politics is not the end-all/be-all, and wasn’t even within Jesus’ consideration when addressing the needs and pain of a failing world. 

The challenges we face are not political challenges requiring political solutions.  The partisan gridlock in Washington should convince us that no political solutions are possible.  Most of the issues we face in our society are spiritual in nature.  Conservative Christians have failed over the past generation to reverse the trends in an increasingly secular society precisely because they have tried to respond to these trends through politics.  It’s well past time for Bible-believing, Christ-devoted believers to consider what spiritual resources they have in Christ, and begin applying those resources to the challenges in our society.

…or words to that effect.

What I’m referring to is a news item today entitled “Southern Baptists remain wary of McCain,” reporting:

Four years ago, the Bush-Cheney re-election campaign hosted a reception for Southern Baptist pastors at a hotel across the street from their annual meeting.

The country is electing a president again, the Baptists are meeting again and John McCain’s campaign is nowhere to be seen at a gathering of 7,200 people, most of them staunch Republicans.

The absence has some Southern Baptists wondering whether the Arizona senator wants their vote.

Quite honestly, my first reaction was, “Who cares!?”  And that’s a sincere reaction of one who came to Christ in a Baptist church and even chaired that church’s elder board at one point.  It’s no disrespect to Southern Baptists.  But if John McCain isn’t bending over backwards to meet with Southern Baptists, perhaps this signals the end (or the beginning of the end) of Republican politicans pandering to the egos of conservative Christians, giving lipservice to their socially conservative opinions, but then not following through with concrete actions.  I doubt John McCain is intentionally dissing this group, but it seems good news and a sign that McCain may be weaning conservative Christians away from the attitude that they should be putting great importance in politics. 

What do the kingdom and Caesar and the kingdom of Christ have to do with each other anyway?  It seems to me that politics and Christianity in this country have both been corrupted by conservative Christian obsession with politics, and particularly with the necessary ego-stroking of self-appointed Christian leaders that politicians have to engage in each election.  (Are you listening, Dr. Dobson?)  It’s reached the point that some Christian groups in this country seem to have a greater devotion to a political ideology and certain pet issues than they do to Christ.

If I end up voting for John McCain in this election, that vote will not be because I think it the “Christian thing to do,” or because such a vote is the answer to the question, “What Would Jesus Do?”  If I vote for McCain, it will be because I believe he’s the best candidate to protect this nation, to encourage economic stability and growth, and to protect and advance individual liberties at home. 

Advice to Southern Baptists:  Get back to proclaiming and living the gospel of Jesus, and look to Jesus (and not our politics) to save a disbelieving world and revive a corrupted society.

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