How Should a Christian Understand the Role of Government?
by Charles Colson
Christianity is about much more than salvation; it speaks to all of life. "Jesus is Lord" was the earliest baptismal confession. Scripture mandates taking dominion and cultivating the soil (Gn 1) and being salt and light (Mt 5:13-16). Abraham Kuyper, former Dutch prime minister and theologian, famously said, "There is not a square inch in the whole domain of human existence over which Christ, who is sovereign over all, does not cry out 'Mine!' "
No area of cultural engagement is more important than government and politics: We are commanded to submit to governing authorities (Rm 13); Jesus Himself said, "Give back to Caesar the things that are Caesar's" (Mt 22:21). This means Christians must be good citizens, pay taxes, obey laws, and serve (as called) in government. Augustine argued that Christians are to be the best citizens: what others do only because the law demands, we do out of love for God.
Because government is ordained by God to preserve order and do justice, we're instructed to honor the king (1 Pt 2:13-17) and pray for those in authority that we might live peaceful lives (1 Tm 2:1-22). The only thing worse than bad government is anarchy.
The authorities are established by God, Paul said. Hence, John Calvin accorded the magistrate's office as having one of the most important roles in any society—working as a servant for good (Rm 13:4). It's a noble calling for Christians to enter public service. Contrary to common caricatures of politicians, some of the finest public servants I've known are serious believers who live out their faith in office without compromising their convictions.
The cultural mandate means the church has an important role to play with respect to political structures—working for justice, speaking prophetically, and often being the conscience of society, even when this means persecution, prison, or death, as it did for many in the confessing church in Nazi Germany. Though there have been times when the church has failed in this responsibility, thankfully today it's at its post, the strongest voice in American society in defense of life and human rights. The church is also the agency that, in this age of terrorism, prophetically holds government to the moral boundaries of the just war tradition (see the article, "Does the Bible Support a Just War?" p. 995). Though in America we observe a strict separation of church and state (the state shouldn't establish a state church or restrict the free exercise of religion), there should never be a separation of religion and public life. The public square needs religious influence; indeed, the Christian faith has played a critical role in shaping our institutions. Reformation doctrines such as sphere sovereignty (government doesn't rule alone; all structures—the family, the church, private associations—have ordained responsibilities) and the rule of law made Western liberal democracy possible. Our Founding Fathers respected the "laws of nature and nature's God," recognizing that without a moral consensus resting upon Judeo-Christian tradition, virtue could not be maintained and self-government would fail. Noted historian Will Durant wrote that he could find no case in history where a nation survived without a moral code and no case where that moral code was not informed by religious truth.
But the church must approach its public role with caution and sensitivity. Pastors and other church leaders, for example, should never make partisan endorsements of candidates (which can divide our ranks and politicize the faith) or allow themselves to be in the hip pocket of any political party. That said, the pastor should never hesitate to speak boldly from the pulpit about pressing moral concerns.
There are clear dangers in dealing with politics. Among my duties as special counsel to President Nixon was winning the support of special interest groups. I found religious leaders easily impressed with the trappings of office. And later, watching from the outside, I saw Christian leaders succumb to these allures. There's a fine line here. It was wrong when, for most of the twentieth century, evangelicals stood apart from politics; so too it's wrong to allow ourselves to be married to a political party.
Christians individually and through organizations must engage in the political process, always preserving their independence and fulfilling the prophetic office (which may mean calling friends to account). Though Christians are to be the best of citizens, our first loyalty is not to the kingdom of man but to the kingdom
of God.
How Is Jihad Understood in Islam?
by Ergun Mehmet Caner
In Arabic, the term jihad means "to strive," and "to fight." In Islam, the verb carries two levels of meaning that affect the individual Muslim.
First, the individual Muslim must strive (jihad) against his flesh. Surah al Tawbah 9:20 says, "Those who believe and suffer exile and strive [jihad] with might and main in Allah's cause . . . have the highest rank in the sight of Allah." In this dimension, the jihad is against oneself. The Muslim must learn to control his sinful impulses and desires. In this dimension, jihad is a means for the Muslim to earn salvation. The aforementioned verse ends with this promise, "they (who jihad with might) are the people who will achieve salvation."
Second, however, jihad has a corporate dimension. The Qur'an teaches that jihad is warfare in the cause of Allah. This fighting (also jihad in Arabic) is required for Muslims, even if they do not want to do it (Surah 2:216). The nature of jihad is unambiguous in the Qur'an. Surah al Tawbah 9:29 says, "Fight [jihad] those who believe not in Allah nor in the Last Day, nor hold that forbidden which has been forbidden by Allah and His Messenger, nor acknowledge the Religion of Truth, from among the people of the Book until they pay the Jizyah with willing submission."
In this corporate dimension, jihad is clearly seen as warfare. Specifically, Islam teaches that jihad is fought against those who do not recognize Islam as the only truth. In the context of Surah 9:29, jihad's purpose is for either the conversion of the infidel, or the control of the non-believer. If a non-believer will not believe, he must pay a tax, called jizyah, as a sign of his submission.
Jihad as warfare has parameters in Islam. Muslims who are blind, lame, or terminally ill are exempt from holy war (Surah 48:17). Muslims must give a warning of four months (fatwa), telling the infidel to convert or surrender. After these "forbidden months," the Muslim warriors must "seize them, beleaguer them and lie in wait for them, in every stratagem of war" (Surah 9:1-5). Some Muslims cite Surah al Baqarah 2:256 ("there is no compulsion in religion") but earlier in that same chapter, Allah says, "and slay them whenever ye catch them and turn them out from where they have turned you out" (Surah al Baqarah 2:191). Once jihad begins, it must be fought until victory or the surrender of the unbelievers (Surah 47:4). The Muslim who dies in jihad is promised heaven (Surah 47:4-6).