Tish Harrison Warren: Go Slow and Repair Things

This essay is the final contribution to a weekly series in Christianity Today.

As someone who has written hundreds of thousands of words about faith and culture over the past decade, who has strained to understand this contradictory and baffling movement called evangelicalism, who has studied and dialogued about the rise of Christian nationalism in America, I’ve still found myself, again and again, at a total loss for words as the election drew near.

In my mind, the lyrics of an old Over the Rhine song play nearly constantly, like a heavy sigh: “I just don’t have much left to say. / They’ve taken their toll, these latter days.”

We are facing huge problems as a culture. Stories of violence and war blare from the headlines. Human life—of an embryo, a refugee, a Jewish or Palestinian child, or an immigrant—is devalued and left unprotected. It feels like we’re all exhausted by the past decade and the noise, chaos, polarization, and vitriol it has brought.

I’ve found hope and inspiration in the strangest of places: turtle rescuers. 

Russell Moore: Christ and a Coin-Toss Race

This essay is a new contribution to a weekly series in Christianity Today.

“Here we are, right at the end, and the election is a coin toss.”

A friend said that to me just a few minutes ago, referring to the razor-thin polling margins between Donald Trump and Kamala Harris. A few thousand votes one way or the other in as few as three swing states could produce radically different alternatives for the future of the country.

I wonder, though, whether as American Christians we ought to think of Election Day as a coin toss in a different way as well. Even in a more secularized society, the words “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Mark 12:17, ESV throughout) are still recognizable to most people. The account—from the Gospels of Matthew, Mark, and Luke—recounts Jesus’ response to the question of whether to pay taxes to the Roman emperor’s regime.

Like many other Scriptures, those words have been grossly misused. They’re quoted to justify churches engaging directly in political activism (often paired with a misreading of Abraham Kuyper’s famous declaration that there is not one square inch of the universe that Jesus does not claim as “Mine”). They are also quoted to make the case for a separation of Christian conscience from public justice (often with a similarly downgraded version of Martin Luther’s idea of two kingdoms).

First, Jesus upended an artificial controversy to provoke a genuine crisis in his hearers. The question about taxes was posed by two very disparate groups—the Pharisees and the Herodians—but neither side was truly grappling with a theological dilemma. They were executing a strategy. They were humiliated by Jesus’ parables against them and so plotted “to trap him in his talk” (v. 13). This was a proxy war.

Jesus saw through the artificial controversy and the manipulative flattery with which it was framed: “Teacher, we know that you are true and do not care about anyone’s opinion. For you are not swayed by appearances, but truly teach the way of God” (v. 14). It was not out of naive ignorance but “knowing their hypocrisy” (v. 15) that Jesus answered.

Karen Swallow Prior: What Campaign Signs Taught Me About Being a Good Neighbor

This essay is a new contribution to a weekly series by Christianity Today.

 

Years ago, my father taught me something about neighborliness that took a long time to take root in my own life.

When I was a teenager, the father of one of my classmates (who lived nearby) was running for local office on the ticket of the party my family never voted for. So I was surprised one day to come home and see a campaign sign for my friend’s father in our yard. But it turned out that my friend’s father simply had asked my father if he could place one of his signs in our yard, and my father had said yes. Being a hospitable neighbor was more important to my father than partisan politics or a campaign sign.

Now, all these years later, this particular lesson in neighborliness is something I’ve come to apply in my own life in a slightly different way.

Often, when we talk about loving our neighbors, we are thinking in the abstract. Perhaps we are thinking about loving neighbors on a global scale—those who live far from us, whom we encounter on short-term mission trips and exotic vacations, or fill shoe boxes for at Christmas time, or learn about on missions Sunday when we put money into a special offering. And loving our neighbors can be all these things. But just as “all politics is local,” so, in a sense, is all neighborliness local, too.

I inherited my father’s keen interest in politics. Over the course of my life, I have attended campaign rallies, canvassed door-to-door for a candidate, slapped bumper stickers on my car, worn buttons, and even run for office myself. And as soon as I became a homeowner, I also put up campaign signs on my property.

When my husband and I moved to our current home 25 years ago, each fall still found me putting up those signs on our front lawn. It took me a long time to notice that our immediate neighbors did not.

Almost all of our half dozen or more immediate neighbors were already living here when we moved in. They are all still here. That’s a lot of history, a lot of tradition, a lot of heritage.

And our neighborhood is anything but homogenous. Our house is the oldest in the neighborhood. Other houses of various sizes and styles have popped up here and there over the past century, some built decades ago, others still being built. Our neighborhood has large new homes, small doublewides, and lots of modest brick ranches. Like their homes, the people who live in them represent just about every demographic box one might be asked to check. Indeed, the diversity of our little rural corner of the country could rival the hippest of urban neighborhoods.

Back then, politics seemed black and white to me—I really believed one party was all about law and order and morality, and the other one was not. Then, I didn’t think twice about putting my campaign sign in the yard with its face peering over at my neighbors, whose very lives—as I would slowly learn over the years—had been harmed and hurt in measurable and lasting ways by some of that party’s policies.

But I would eventually learn these things as our neighbors let us into their lives more and more and we let them into ours. We didn’t have much in common with any of our neighbors at first, other than living in the same neighborhood. We all had our own schedules and were in different stages of life.

Claude Alexander: Pastors and Public Servants: Lead Your Neighbor As Yourself

This essay is a new contribution to a weekly series by Christianity Today.

As a pastor, I’ve found one of the main difficulties in leading faithfully and living as good neighbors is that we can’t always choose our neighbors or the context and circumstances in which we lead and live.

And in a time of tense divisiveness, global conflicts, natural disasters, and other complex crises, this sense of helplessness is nearly universal.

We have all experienced the reality of a world beyond our control—not least during the COVID-19 pandemic, when life changed for all of us. Many of us were shuttering in place and scrambling to find masks, sanitizers, and so forth, grappling with a staggering amount of uncertainty about what we could and could not do. For me personally, the pandemic was a crucible for my leadership, and one I find instructive for ministry to this day.

As a multigenerational, multisite African American congregation in Charlotte, North Carolina—one of the earliest cities to issue stay-in-place mandates—we faced multiple challenges and points of tension during the initial years of the pandemic. Our staff wrestled with the same questions many Christians did as we sought to balance our individual and congregational freedom with community responsibility.

How do we honor the value of embodied, collective public worship while simultaneously protecting our congregation, especially those most vulnerable with comorbidities? How do I negotiate concerns about the budget and potential loss of income considering my responsibility to protect the livelihood of my staff and their families? How does a congregation of our size and influence set a good example in how we operate during a public health emergency, including in our rhetoric?

Above all, I believe the pandemic—as any major crisis facing our community can—created a unique opportunity for us to demonstrate our confidence in God when every aspect of life as we know it seems threatened and compromised. And as I’ve reflected on this truth since then, I’ve gleaned insights from the life and ministry of Ezekiel about what it means to lead faithfully and live as good neighbors in a world beyond our control.

Justin Giboney: You are the Light of the Public Square

This essay is a new contribution to a weekly series by Christianity Today.

The Christian public witness has raised a voice of emancipation in American history. Our faith has provided the civic muscle to build schools for the poor and hospitals for the sick. Christians have visited the lonely and comforted the dying. The church has confronted sex trade pimps and run off neighborhood dope peddlers. It’s no exaggeration to say that no other institution in America has a comparable record of service. At our best, Christians have illuminated the way toward justice and moral order in US society.

Conversely, at our worst, American Christians have misused the church’s social and political capital. We’ve demeaned the outcast and condoned the worst elements of secular society for the sake of our own power or validation. Too often, our hymns and public action have been in conflict. We’ve lent moral authority to amoral leaders and allowed ourselves to become the prop of devious political interests.

When wielded with selflessness and sobriety, the Christian public witness can be the conscience and Good Samaritan of this nation. When driven by pride, conformity, or domination, it can trample the best American ideals and even tread over the principles of our own divine exemplar, Jesus Christ.

Our public engagement has been a powerful—and regrettably mercurial—force in the American experiment. And in this polarized moment, we must decide which side of this dual legacy we’ll continue. Will we reflect the tenacity and grace of Fannie Lou Hamer and Dorothy Day? Or will we embrace the hubris of the Christian nationalist and the opportunism of the jackleg preacher?

If the issues our nation faces today were small and superficial, believers could just play nice and mind our own business. But it’s far more complicated than that. Americans’ disagreements concern our fundamental values and the well-being of our neighbors. Debates about economics, the scope of parental rights, and life-or-death issues like health care and abortion can’t be shrugged off.

We share this democracy, and many of our positions impact other people and groups—America is truly a union. We should be respectful across political differences, but not every political perspective is as good as the next one. There are ideas and movements that deserve a very public and democratic death, which means political conflict is unavoidable and necessary. We can’t silently watch from the sidelines as Wall Street steals from the widow or social media sexually corrupts the orphan.

The question is not “Should Christians engage in public life?” but “How can Christians imitate Christ as we engage constructively in the conflicts of democracy?”

Nikki Toyama-Szeto: Who is my Neighbor?

This essay is a new contribution to a weekly series by Christianity Today.

My neighborhood, just outside of Washington, DC, has a strong sense of local community. I know the people on our block, and I love bumping into folks—at PTA meetings, sports outings, or the grocery store. My neighborhood has quaint traditions: We celebrate holidays with cookie exchanges. Local groups play music on front lawns in the summer. On these lovely nights when people are walking the block, I don’t see the divisions and divides that worry me when I read the news.

So I was surprised a couple of months ago to find out that I didn’t actually know many of my neighbors. One of my kids was collecting items for a service project. On a Saturday morning, we slowly walked the block, placing a flyer at each door. With half a stack of flyers left, we continued to the next block—a block I walk or drive often.

But the slowness of the task caused me to pause, to stop at each door, to see each place where people live. I noticed the numbers on the walls, the color of the doors. And I was surprised at how many homes I had never “seen” before. I was surprised, just one block away, how few of the people I knew.

Before that day, I would have called these folks my neighbors. In reality, I didn’t know my neighbors.

Throughout the Gospels, we see the exhortation to “love your neighbor as yourself” and to “love the Lord your God with all your heart and with all your soul and with all your mind” (Matt. 22:37–40; Mark 12:29–31). But who is my neighbor (Luke 10:29)? And what does being a neighbor look like in a time of such polarization?

When I try to make sense of what it means to love my neighbor, I think of Acts 1:8. In this passage, Jesus exhorts his followers to bear witness to the power of his resurrection in Jerusalem, in Judea and Samaria, and to the ends of the earth. Jerusalem was essentially the disciples’ city. Judea was the larger region that contained their local city. Samaria was a region just next to Judea—a place that was adjacent and had a different ethnic group. And the ends of the earth were, well, everywhere else.

I use these categories of Jerusalem (the city where I am), Judea and Samaria (the region I’m in and the one next to it), and “the ends of the earth” (everyone else) to help me think about whom I consider my neighbor. I try to make sure I have neighbors in each of these groups.

Tom Lin: Give Gen-Z Students Some Credit

This essay is a new contribution to a weekly series by Christianity Today.

If you tried to design an ideal setting for learning how to be a good neighbor, it would look a lot like a college campus.

As the president of a campus ministry, I might be a little biased in that assessment. But imagine the reality that a brand-new college student faces when they come to campus for the first time. Thousands are already there from every walk of life: athletes, musicians, activists, artists, people of different cultures and ethnicities, introverts and extroverts, people who like to party and stay out late, people who like to stay in and get up early.

All of them chose this school, but none of them chose each other. All at once, they’re thrust into a community, stuck together in dorms and classes and social clubs.

College students have no choice but to learn to coexist. To share space and navigate conflict. To be neighbors.

First, neighborliness requires creativity of witness.

Each day, Christian students at secular universities interact with countless complicated people and circumstances in which God calls them to be Christlike, seeking not “their own good, but the good of others” (1 Cor. 10:24). And, in the power of the Spirit, I see time and again how students respond with creative acts of gospel witness—fresh outreach ideas, innovative responses to injustice, bold prayers for physical healing, exciting calls to faith, authentic acts of relational generosity, and on and on.

One example comes from the College of William & Mary. For many years, the college had a problem with excessive drinking and partying on the last day of classes. To serve their classmates, InterVarsity students set up griddles in the center of campus and made pancakes for students who wanted a free meal and a safe alternative place to hang out. Today, “Pancake House” is a bi-annual event that creatively blesses over 2,000 people every semester, easily making it the largest student event on campus.

Much of the polarization we experience in today’s culture comes down to a lack of creative witness—a dull defaulting to the same staid talking points, stale arguments, and predictable reactions. But Christian students, like those at William & Mary, are learning something different. In their dynamic and diverse campus environment, they’re learning to follow the Spirit into fresh forms of neighborliness that the rest of the American church can learn from.

Kristen Johnson: Unclench Your Fist

This essay is a new contribution to a weekly series by Christianity Today.

Questions about the place of Christianity and the posture of Christians in a pluralistic society have never been merely theoretical for me. They have always been very personal.

I was first drawn to the Christian faith as a child in London. Both the city and the school I attended there were marked by profound religious, ethnic, and cultural pluralism. A few years later, while a freshman in high school, I began to follow Christ more intentionally after a conversion experience in a church youth group in the Washington, DC, area. I spent the rest of high school and college navigating how to inhabit my faith in settings where few shared my convictions.

When I got to grad school and discovered the life and writings of Augustine of Hippo from the fourth and fifth centuries, I felt like I’d finally found the resources I needed to begin imagining a faithful, generous Christian witness in our own time and place.

Instead of white-knuckling our way through life in a pluralistic, rapidly changing society, Christians should learn from Augustine’s openhanded discipleship.

We live in a diverse and quickly changing democracy, surrounded by people with many divergent beliefs and ways of life, and this comes with both opportunities and challenges. We’re able to know and love neighbors very different from ourselves as we share and embody the gospel. But navigating deep difference and rapid social shifts can also be difficult and scary, and we may end up hurting our neighbors rather than loving them well.

Matthew Kaemingk: The Acceptance Stage of Lost Evangelical Influence

This essay is a new contribution to a weekly series by Christianity Today.

American Christianity is in cultural and political decline. In 1937, 70 percent of Americans reported that they belonged to a church. These numbers held relatively steady through much of the 20th century. But in the past 25 years, an estimated 40 million Americans have stopped attending church. As Ernest Hemingway said, bankruptcy comes gradually and then suddenly.

The American public square, previously white and Protestant, is quickly becoming a pluralistic bazaar of diverse cultures, religions, ideologies, and lifestyles. Once dominant and uncontested, Christianity is increasingly one moral vision among many.

How are evangelicals responding to the decline of Christianity’s cultural and political power?

Contrary to media caricatures, evangelicals are not a monolith. We’re responding to this decline in a wide variety of ways. The classical stages of grief can offer an insightful tool for understanding the ways evangelicals are processing their cultural and political decline (denial, anger, bargaining, depression, and acceptance).

It is quite possible to meet an evangelical at any stage in this grieving process. But of course, this scheme does not fit everyone. Some evangelicals are not grieving at all. They actually celebrate Christianity’s loss of power. This group believes it would be fundamentally good and healthy for Christians to take a moratorium on political engagement, seeing it as beneficial for both America and the church.

While I sympathize with their sentiments, I must object. I believe that Christians are called by God to engage in political life. We must actively seek public justice and mercy. We must vigorously work for the flourishing for our neighbors. This requires us to be involved in politics and exert some level of political power and influence toward these ends. Privileged Christians who wish to politically disengage are abandoning the very neighbors they’re commanded to protect, serve, and love.

No, I believe it is entirely appropriate for evangelicals to grieve their loss of cultural and political power. That said, as any counselor will tell you, there are productive and unproductive forms of grief. The bereft are not permitted to remain in denial, anger, depression, or bargaining forever. Nor are they allowed to hurt others as they wail.

Here’s how we might interact with these stages. The first stage of grief is denial. While some evangelicals are still in denial over the decline of Christianity, their numbers are dwindling by the day. It is becoming harder and harder to ignore Christianity’s marginalization in the media, the academy, the marketplace, arts, and politics. For those still in denial, there is not much to say.

The second stage is anger. Evangelical rage makes for great TV; infantile evangelical leaders coming unhinged attract a lot of clicks. It is thus no surprise that the bulk of media attention has been trained on evangelical fits of outrage, victimhood, and lament over the emergence of a post-Christian America.

The third stage is bargaining. Quite a few articles and books have explored the disastrous ways in which evangelical leaders are increasingly willing to make a devil’s bargain for a few scraps of political power and access.

While much ink has been spilled on these forms of evangelical denial, anger, bargaining, and depression, the final stage has received precious little attention. What might look like for American evangelicals to step into a state of acceptance?

John Inazu: How To Find Common Ground When You Disagree About the Common Good

This essay is the first installment of a new weekly series by Christianity Today.

How do Christians live faithfully and as good neighbors in a world we don’t control?

In 2020, Tim Keller and I coedited a book titled Uncommon Ground. Our project convened a group of evangelical and evangelical-adjacent friends to reflect—as the subtitle said—on how Christians can live faithfully in a world of difference. Since then, however, I’ve rephrased the question for my own work. We should be faithful, yes, but also neighborly. And our world is not just host to real difference of belief; it’s also a world we don’t control.

I owe this subtle but important reframing to my friendship and work with Eboo Patel, the founder and president of Interfaith America. The most important interfaith organization in the country, Interfaith America does not advance a soupy multiculturalism that pretends that all roads lead to heaven or that our differences don’t matter. It takes religious particularity seriously, identifies conflicts and tensions created by that particularity, and works to find common ground across religious differences.

Interfaith engagement that doesn’t devolve into a soupy multiculturalism is difficult—and necessary in our diverse democracy.

I met Eboo nearly a decade ago. On that first meeting, we talked about the challenges of having young kids, busy travel schedules, and public writing commitments, as well as the importance of interfaith cooperation. Since then, we’ve spoken, taught, written, and built together.

As a Muslim, Eboo does not believe in the saving work of Jesus Christ—and that difference between us is no small thing. We have other differences too: Eboo tells more stories than I do. I drink alcohol, and he doesn’t. His language is usually more colorful than mine. We are friends in spite of our differences.

What does this kind of friendship have to do with Christian engagement in the world? Almost everything.