This is the seventh in a BNG series of articles on Christianity and democracy that will lead toward the July 4 celebration of America’s 250th birthday. The series has been curated by Carol McEntyre, senior minister at First Baptist Church of Greenville, S.C.
Where does all this end? What is God’s plan for the end of all things?
It is always interesting to me to ask the question. It’s been my experience that most Baptists are more willing to tell you what they are against rather than what they are for.
They will push back against a dispensationalism that seems to say Christians could escape suffering, although this flies in the face of Jesus Christ, who suffered with us in the human condition until the very end.
Kyle Reese
Moderate and progressive Baptists also will push back against Christian nationalism, a current form of Dominionism, which leads some Christians to believe we are to be in control of all things in God’s name. This fallacy argues that by our efforts — if we just get organized, mobilized and energized — we could in fact bring about God’s reign. It’s hubris at best and dangerous at worst.
Sadly, it is not just Christian nationalists who believe God’s reign can be enacted through effective mobilizing and finding the ideal candidates.
If the Bible doesn’t depict the ending of all things through a dispensational lens, then how? Christians have been practicing what Jim Collins taught long before he wrote the book Good to Great and encouraged readers to begin with the end in mind.
I have to admit I am influenced by the writer of Revelation, who envisioned a new heaven and a new earth renewed and redeemed, never abandoned by the God who has created it, by the God who has redeemed it in Jesus Christ and the God present with it in the Spirit. I’m also influenced by the great theologian N.T. Wright, who says the end of all things, according to Scripture and good theology, is that God will finish what God has started in Jesus Christ, that God will put the world to rights, never abandoning but redeeming.
The question is how does that happen? As we live in what Augustine called the saeculum, which is the age between the Cross and the kingdom come, we are called to do everything we can to witness to God’s reign that we have seen in the life of Jesus Christ while admitting nothing short of an act of God will finally bring about the true purpose of creation, renewed and redeemed.
What is it that allows us to live out our faith commitment and give witness to that which will endure?
For most of us Americans, our callings are lived out in a democracy called the United States of America. The world is full of faithful churches living in every known political system and exhibiting faithfulness, no matter the political and governmental context. A colleague recently pointed out that the fastest-growing churches in the world happen to be in Iran. But for this argument and for this article, we’re thinking about how to balance our commitment to actively participate in democracy alongside the fact that only God can fully bring about God’s reign with or without our efforts.
“Only God can fully bring about God’s reign with or without our efforts.”
James K.A. Smith points out the aspects of democracy that are illustrative of Christianity’s witness throughout the ages. The political goods of representation, respect for rights, checks on power and even mercy in judgment are distinct effects of the gospel lived out in political life. In addition, democracy at its heart intends to hear the voice of the minority as well as the voice of the majority. The pluralism inherent in a true democracy allows people of faith to share freely in the exchange of visions and ideas for society.
While not perfect, democracy is an adequate way for Christians to express our understanding of God’s will and way in the public square. By having a vision of what God ultimately will complete, democracy gives space for that vision to be acted upon and our witness to be seen and heard no matter our geographic location, political leanings or past experiences.
While democracy gives the freedom and opportunity to witness to ultimate things — primarily love — it is still a broken system in a fallen world with imperfect actors in starring roles. A robust biblical eschatology keeps us grounded in God’s dream for the world and offers the freedom to know that no matter our best effort, it is only the act of God that will bring about a full realization of a world put to rights.
Christians of all political persuasions can be accused of searching for the next messiah figure every two or four years. If one looks to rhetoric from all parts of the political spectrum, one might believe we are simply one candidate, one Congress, one bill away from a utopia brought about by our human achievement and political acumen.
Jimmy Smits, who plays candidate Matthew Santos on The West Wing, speaks to this reality: “Because we are all broken. Every single one of us. And yet we pretend we are not. We all live lives of imperfection. … Don’t vote for us because you think we’re perfect. Don’t vote for us for what we might be able to do for you only. … Vote for the person who shares your ideals, your hopes, your dreams. Vote for the person who most embodies what you believe we need to keep our nation strong and free.”
Our vote gives witness to our Christian conviction regarding what truly matters, what will remain and, ultimately, what we put into the hands of God.
Kyle Reese serves as senior pastor of First Baptist Church in Savannah, Ga. He is a member of BNG’s board of directors.
For discussion:
- Describe your understanding of eschatology. How does it influence your political involvement and vote?
- How would you describe Christianity’s influence on the American democracy over our 250 years?
- In our two-party system, what Christian conviction does the opposing party to your own seem to value?
- As a person of faith, can you name a time when you realized political maneuvering would only take you so far? What did it cause you to do?
Previously in this series:
What is democracy? | Caroline Smith
The church as school for democracy | Emily Hull McGee
Democracy as the practice of loving our neighbors | Mary Alice Birdwhistell
Democracy and religious freedom | Carol McEntyre
Democracy as a moral practice, not just a system — Jason Edwards
Love of neighbor is a democratic ideal — Timothy Peoples