The Church and Civic Engagement
This week at One Church Tim Horman spoke on the topic of the Church and civic engagement. Below you’ll find a video and audio recording of his message as well as a text summary and questions for small groups and personal reflection.
Embracing Our Role in Civic Engagement: Lessons from Tim Horman’s Sermon
In a this week’s sermon, Pastor Tim Horman explored a topic often avoided in churches: the Christian’s role in politics and civic engagement. With a candid approach, he tackled questions about how believers can actively engage in the world while maintaining their distinct identity in Christ. Drawing on Scripture, theological insights, and historical examples, Tim’s message was both challenging and empowering, calling Christians to act justly, love mercy, and walk humbly with God in a complex political landscape.
The Context of Civic Engagement
Tim began by setting the context for his message, noting a recent change in political leadership in the United States. While acknowledging that Australia isn’t directly impacted by this change, Tim highlighted how global events resonate widely and urged his congregation to consider their civic responsibilities as followers of Christ. For Christians, he suggested, the focus should not be about choosing a side in partisan debates but about reflecting Christ’s love and justice in all areas of life.
Referencing the prophet Micah, Tim asked his congregation, “What does the Lord require of you?” He pointed out that Christians are called to act justly, love mercy, and walk humbly with God (Micah 6:8), and that these values are essential not only in private faith but in public life as well. This, he argued, is a call to embody Christian virtues in ways that make a meaningful difference in society.
Why the Church Must Engage in Politics
A recurring theme in Tim’s sermon was the necessity of engagement. “To not be political is to be political,” he quoted from American theologian Tim Keller, explaining that Christians cannot simply ignore social and political issues. When Christians remain silent, they inadvertently support the status quo. Tim acknowledged that the idea of Christians involving themselves in politics might feel uncomfortable for some, but he stressed that it’s essential. The early church didn’t shy away from difficult issues like slavery; similarly, today’s believers must confront injustice wherever it exists.
Referencing figures from the Bible—Joseph, Esther, and Daniel—who held positions in pagan governments, Tim highlighted that engagement with the world is a consistent theme in Scripture. For Tim, however, civic engagement isn’t about gaining political power or influencing policies alone; it’s ultimately about living out Jesus’ command to love one’s neighbour. Christians, he argued, must care about the issues that affect people’s lives because we follow a Saviour who entered our world to meet us where we are, deeply concerned with the suffering, injustice, and brokenness around us.
The Good Samaritan: A Model for Political Engagement
One of the central illustrations Tim used was the parable of the Good Samaritan. In this story, Jesus describes a man who, despite cultural and political differences, risks his safety to help a wounded stranger. Tim reminded his congregation that Jesus’s story is a bold example of engaging with those who are different from us. “The Samaritan didn’t help his neighbour only if he shared his views,” Tim noted. “He helped him simply because he was a fellow image-bearer of God.”
This parable, Tim suggested, is intensely political because it crosses racial, religious, and cultural boundaries. The Samaritan’s actions challenge both his own people and the Jews, reflecting how Christians today might navigate their own cultural and political divides. For Tim, this story provides a powerful reminder: loving our neighbours means breaking down walls, helping those who may oppose us, and refusing to hold back compassion based on cultural or ideological differences.
Avoiding Partisan Alignments
Tim was careful to clarify that while he advocates for political engagement, he warns against aligning the gospel with any one political party. Drawing from the experience of recent elections and political tensions in both Australia and the U.S., Tim cautioned that the gospel can never fully fit within a single political agenda. He acknowledged that many Christians are drawn to particular political parties and may even feel strongly about specific policies, but he urged them not to place their ultimate hope in political systems or leaders.
In a quote that resonated with the congregation, Tim reiterated that “political power is not the gospel,” and that the goal of political engagement isn’t to build a Christian power bloc but to work toward a society that reflects God’s kingdom values. Tim called this a matter of “common grace”—the idea that God’s goodness and justice should benefit everyone, not just Christians. As followers of Jesus, Tim argued, Christians are to seek the welfare of the society around them, showing God’s love through acts of justice and compassion.
Tim also addressed three reasons why aligning the gospel with a political party is problematic. First, he emphasised that political power cannot and should not replace the gospel. Secondly, he highlighted that most political positions are matters of practical wisdom rather than biblical commands. This allows for diversity in how Christians approach complex issues, from economics to environmental policy, and he reminded his congregation that the Bible doesn’t provide exact answers for every modern problem. Finally, Tim pointed out that no political vision can fully encompass the gospel, meaning Christians should be cautious of adopting package-deal politics, where one is expected to embrace every view held by a party.
Holding the Tension: In the World, But Not of the World
Tim acknowledged that engaging in politics while remaining faithful to Christ can feel like walking a tightrope. Christians, he explained, live in the “already and not yet” tension of God’s kingdom—working for justice in this world while knowing that true peace and justice will only be realised in eternity. “Every Christian in every period of history has wrestled with this tension,” he said. “How do we live in the world, love the world, but not be of the world?”
Tim advised that this tension isn’t something Christians should seek to resolve or ignore, but rather to embrace as part of their faith journey. He encouraged believers to keep their eyes on Jesus and remember that their hope lies not in human systems, but in God’s ultimate authority and grace.
To help navigate this complex relationship, Tim shared guidance from the Christian Institute for Civic Revival, which offers ten ways Christians can model better political engagement. The principles include seeing people as more than their political affiliations, recognising flaws in our own political “tribe,” identifying virtues on the other side, practising grace and courtesy, exercising discernment, praying for political opponents, and committing to peaceful engagement. For Tim, these practical steps serve as a roadmap for how Christians can engage meaningfully and thoughtfully, without compromising their faith or unity.
A Call to Prayer and Humility
At the heart of Tim’s message was a call to prayer. “With all that’s happening politically here and around the world, can I ask us all to be praying?” he asked. For Tim, prayer isn’t just a retreat from action but the beginning of meaningful engagement. He reminded the congregation that Jesus, too, faced a hostile political environment, yet he prayed for his persecutors and invited his followers to love their enemies.
Tim concluded his sermon by encouraging One Church to bring their concerns to God, to pray for leaders both local and global, and to remember that their ultimate allegiance is to Christ. Quoting John 16:33, Tim reminded his congregation of Jesus’ words: “Do not be afraid, for I have overcome the world.” This assurance, he said, allows Christians to engage with the world confidently and generously, without succumbing to despair or cynicism.
An Invitation to Embody the Kingdom of God
As he closed, Tim offered a vision of what it might look like for One Church to be a beacon of God’s love in their community. He encouraged members to see themselves as “kings and priests,” called to bring glory to Christ in every aspect of their lives. Whether in workplaces, families, or public spaces, Tim urged them to carry the gospel not only through words but through actions that reflect justice, mercy, and humility.
Tim’s message served as both a challenge and an encouragement, reminding believers that, though they may feel out of place in a divided world, they are exactly where God has called them to be. He asked the congregation to go forth, seeking to influence their spheres with the values of the kingdom of God. By living out the gospel with both conviction and compassion, they can embody the hope and healing Christ brings to a hurting world.
In Tim Horman’s words, “Our wrestle is not against flesh and blood.” With this perspective, he called his congregation to be bold in their witness, to model Christ’s love, and to embrace the tension of being in the world but not of it. This, he believes, is the calling of every Christian in today’s society.
Small Group Discussion Questions
Why do you think Tim believes it’s essential for Christians to engage in political and social issues rather than staying silent?
In what ways does the story of the Good Samaritan illustrate our call to civic engagement?
Tim discusses “common grace”—the idea that God’s love and justice benefit everyone, not just believers. How does this concept impact our engagement in society?
How can Christians hold on to their values without aligning completely with a single political party or platform?
What might it look like to act justly, love mercy, and walk humbly with God in today’s cultural and political climate?
Why is it essential to see people as more than their political affiliations? How might this impact our relationships?
Tim mentioned praying for our political leaders and even opponents. How could this practice change the way we approach civic engagement?
What do you find most challenging about living in the tension of being “in the world, but not of the world”?
Questions for Personal Reflection
In what ways do I currently engage with my community and the issues that affect my neighbours?
Are there any biases or assumptions I hold about people who disagree with my views that I need to release?
How can I better embody the values of God’s kingdom in my daily interactions with others?
This thoughtful, balanced approach provides a pathway for Christians who want to engage meaningfully with the world around them while staying rooted in their faith. Through compassion, humility, and a commitment to justice, Tim believes that believers can embody the gospel in powerful ways, building bridges in an increasingly divided world.
Sermon Manuscript
Dipping Our Toe into a Challenging Topic
So this morning, what I want to do is dip my toe into the water of a topic that I've been wanting to speak about for a while. I think today is the right time to do that because, as you might be aware—unless you've been living under a rock—there was a significant event that took place in the United States this week. Yes, there's a new president-elect of America. I know Australia is not the U.S., but there's no doubt that what has happened will have a profound effect on us and on the whole world.
What kind of effect remains to be seen, and it’s not my focus today to make comments or judgments about that. Instead, what I want to do today is talk about something I think we all have to wrestle with now, and this is regardless of your political persuasions or which candidate you hypothetically supported in the election—unless you’re actually eligible to vote. I know we have a few eligible voters in our church. In terms of politics, regardless of who you support in Australia, what I want to discuss today is this question: What should the role of Christians be in the political life of our nation? In other words, what's the role of the church in the public square?
Are we allowed to talk about this? I mean, we talk about religion and sex, so let’s talk about politics as well. How about that? Let's jump in. What do you say, Church?
**Broadening the Question: Civic Engagement and Renewal**
Actually, I want to broaden this out a bit and ask a more expansive question—not just about the role of the church in politics, but what should the role of Christians be in regards to civic engagement and civic renewal? And now we really are just dipping our toes in the water this morning. I’m not going to discuss specific political goals we might want to work toward. Rather, what I want to focus on today is more about the rules of engagement. How do we engage in the political life of the country?
Should the Church Be Political?
First of all, we need to ask the question: Should the church be political at all? Unsurprisingly, not everyone agrees on that question. Personally, I think it’s unavoidable, and I really like what Tim Keller said about this in an article he wrote in *The New York Times*:
Keller wrote, “Christians cannot pretend that they can transcend politics and simply preach the gospel. Those who avoid all political discussions and engagement are essentially casting a vote for the social status quo.” Christians in the early 19th century didn’t speak out against slavery because it was what we would now call “getting political.” By not speaking out, they were essentially supporting slavery. To not be political is to be political. So, whichever way you choose to go, that is a political choice.
Of course, the Bible has many believers holding important positions in pagan governments—think of Joseph, Daniel, or Queen Esther in the Old Testament. In the New Testament, there are definitely followers of Jesus who occupy various political positions. But again, today my concern isn’t really whether you hold a position or a title. I’m not talking about how to get Christians elected as MPs. No, what I want to ask today is how all of us, as Christians, are called to be involved politically.
Loving Our Neighbours Through Civic Involvement
And I think this is important, not just for the sake of gaining power, but above all, friends, because we are called to love our neighbuors. We are called to love our neighbours, and that means we need to be involved in the real issues of the world that people are dealing with—regardless of whether they believe in Jesus or not.
We follow a Saviour who cared enough about us to enter our world and meet us where we are. He cared about our suffering, about injustice, about the poor, the powerless, and the brokenhearted. He cared about us weary sinners, and he cared enough to weep over Jerusalem and at the grave of Lazarus. He was a man of sorrows, familiar with suffering, always weeping over the pain of the world.
In a sense, then, that's the only reason we would want to join with him in getting involved in the mess of the world—because we too care about the world. And so, if you’re going to get involved in the pain of the world, you’re going to bump up pretty quickly against the political realities of the world, aren’t you? If you’re going to get involved in the pain of the world and the reality of people’s real lives, then you’re going to bump up pretty quickly against the political realities of the world we live in.
Caring Enough to Weep and Act
The author William Stringfellow, who wrote several books on the role of the church in culture and is one of my favourite Christian theologians, said this: “If you want to do something, the most practical thing I can tell you is, weep. First of all, care enough to weep.” And he’s right.
I think part of what it means to carry our cross and to follow Jesus is to let the pain of the world touch us, to let the pain of the world wound us. The cross was Jesus taking on the pain, suffering, brokenness, and sin of the world because he loved us. He loved us enough to care and therefore to do what we couldn’t do for ourselves.
To follow Jesus, then, is to care about the world—it’s to care about other people. It’s not about keeping the pain of the world at a distance but letting it wound us, letting it get close enough to cause us to weep and then to pray and then to act, like the Good Samaritan in the parable we heard. It’s about refusing to turn a blind eye.
What Does God Require of Us in the Public Square?
So, Church, what does God require of us in the public square? We might turn to Micah 6:8, where Micah says, "What does the Lord your God require of you? To act justly, to love mercy, and to walk humbly with your God." That’s a really good starting place: justice, mercy, and humility.
- Justice is to work for what is right.
- Mercy is to remember that we’re dealing with wounded, sinful people.
- Humility is to remember that we are wounded, sinful people as well.
Holding these three things in tension is crucial because, in the world, you’ll bump up against what the New Testament calls the principalities—political systems, if you like, that try to enforce a particular view on us and on the whole culture. These systems dictate what life means, what work means, what family means, and what it means to be human. Some of these ideas might be wrong, oppressive, or even evil.
This, too, is an element of what it means for us to carry our cross. The cross means we are called to be different from the world. And in a sense, it's even deeper than that. The reason we often find it so hard to deal with the realities of the world is because we no longer belong to it. This is not our home; we belong to a different world. Our home is elsewhere, even while we’re present here.
The Tension of Being in the World, but Not of the World
This means our engagement with the world, where we are now aliens and strangers, will often be misunderstood and rejected. The theologian John Howard Yoder, in *The Politics of Jesus,* says this: "The believer's cross is no longer any and every kind of suffering, sickness, or tension, the bearing of which is demanded. The believer's cross must be like his Lord’s—the price of his social nonconformity. It is not like sickness or catastrophe, an inexplicable or unpredictable suffering. It is the end of the path freely chosen after counting the cost. It is not an inward wrestling of the sensitive soul with self and sin; it is the social reality of representing, in an unwilling world, the order to come—the kingdom to come."
So, that’s the tension we experience as Christians in the world. We want to serve the world, love the world, and bring the light and life of Christ into the world. But we also don’t belong to the world, and our hope is elsewhere. This means our engagement with the world is always from that place of tension: that we belong to Christ, not to any political system. But that doesn’t excuse us from engaging.
Avoiding the Temptation to Disengage
A lot of Christians will use the excuse that they’re “bound for heaven,” so it doesn’t matter what happens in the world. They think, "My home is heaven, so I can just reject the world and live in my own little safe Christian bubble." Well, that is simply not an option for us. And when we're tempted to feel that this is all a bit too hard, remember, Church, that we follow the God who took on flesh, got his hands dirty, and bled for us. We are called to do the same.
This isn’t just about getting the right laws passed in Parliament or the right policies in our workplaces, although those things can certainly help. We said this throughout our vision month: this is about people. It’s about loving people and following the Golden Rule—to do to others, not in a reactionary way but in a proactive, loving way. Do to others as you would have them do to you.
Seeking to Improve the Lives of Those Around Us
I think this is at the heart of all our civic and cultural renewal
our engagement with the world. This is the question I want to ask you: what can you do in your spheres of influence that will improve the lives of those around you? I think that’s a question we, as Christians, have to wrestle with every day. When I go to work, what can I do in my sphere of influence to improve the lives of the people around me, to help them, to bless them? We do that with our families, with our friends, and certainly within our church. But as we engage with the world, especially with those who might be defined as our enemies, what can I do to love them and improve their lives?
That invitation means Christians don’t just shout from the sidelines; we don’t just stand on the sidelines and yell. We get involved. We have done this throughout history and must continue to do so.
The Example of William Wilberforce and John Newton
One of my heroes is William Wilberforce, who felt called by God into ministry. He thought that meant becoming a vicar, but the ministry that God had in mind for him was in politics, not the church. In particular, he had a calling from God to fight to abolish the British slave trade. But he wasn’t alone—he didn’t go out there as a lone ranger. Instrumental in the success of the abolitionist movement were churches, church leaders, and ordinary Christians who were prepared to get involved politically.
One of those leaders was John Newton, whom you probably know from "Amazing Grace." He wrote the hymn, and I have sat in his old church in London—I think it’s St. Mary’s—and was led in worship in that church by two young African pastors who now lead that congregation. In that same church building, which was John Newton’s old church, these African pastors lead worship in the heart of London, where the abolitionist movement began. Now, if that’s not the kingdom of God, I don’t know what is.
I was sitting in that church, singing "Amazing Grace," and I was just weeping. That moment was only possible because of the work of John Newton, William Wilberforce, and the thousands of Christians in the 18th century who joined with them and were prepared to work with them at all levels of society to bring about change. It wasn’t just a political movement—they organized efforts in villages, towns, and cities to bring about change.
Engaging in Politics for the Common Good
At the Leadership Institute recently, we had Tim Costello speak to us. As you know, Tim, even as a Baptist minister, has been powerfully and significantly engaged in Australia’s political life for nearly all of his career. He was, at one time, the mayor of St. Kilda while also leading a local Baptist church. He worked hard on many issues in this country, like trying to abolish gambling, and he’s worked around the world as well.
What became clear to me as he spoke was that he didn’t have a compartmentalised theology where one set of values was good for the church and another set of values was good for the world, or where the church needed to remain pure and undefiled by staying out of the culture around us. No, as people of the Good News, we are people of the Good News. What we believe matters to everyone, regardless of whether they believe in Jesus or not.
A good example of this is the Sermon on the Mount, which we spent some time on as a church this year. Who remembers that? (Yes, awesome!) The Beatitudes, for example, aren’t just good principles for the church. I don’t think that’s what Jesus was trying to say. These are good values or good principles for everyone—they are Jesus’ vision of human flourishing, Jesus’ vision of what healthy, mature, loving people look like.
A Call to Humility, Justice, and Peace
So, people of humility, people who seek after justice, people who work for peace, people who thirst for what is right and true—this is good for everybody, not just for Christians. This describes, in essence, Micah 6:8 people. As we said through that series, this is God's vision. The Beatitudes, in particular, are God's vision for a world filled with *shalom*. It’s not just something we want for ourselves in our private Christian experience, but the Beatitudes should be something we, as a church, long for every person to experience. We should long for our culture to emulate this.
I’m convinced that’s why Jesus goes on to say after the Beatitudes that "you are the light of the world; you are the salt of the earth." So go out and shine this light. Go out and spread this salt. Go out and live this, and it will change the world.
The Sermon on the Mount as a Political Statement
How is that possible? Well, I don’t think you need a degree in theology or politics to see that the Sermon on the Mount is an intensely political statement in its broadest sense. But this is where we need to be very careful and very thoughtful because, while believers can, of course, register with a particular party if they want to and be active in politics, I want everyone to hear this: we should *never* identify the church or the gospel with a particular political party or with a particular political leader or insist that a “real Christian” could only vote for [insert preferred candidate here].
We saw this during the U.S. election, and we’ve seen it in Australia, especially during COVID. I have the emails I can show you, people saying that if you were “really a Christian,” you could never vote for—or you could only vote for—a specific candidate. That is wrong for three reasons.
Three Reasons to Avoid Political Partisanship in the Church
1. We Must Not Conflate the Gospel with Political Power
Political power is not the gospel, and the hope of the gospel is not about gaining political power or influence. That's not the gospel, and it’s never the point of our political engagement to get so-and-so or such-and-such party elected. Can I get an amen? Am I with friends here?
The goal is not for the church to become a political power bloc so that we can always get our way. The goal of our political engagement is to work toward building a society that best reflects the values and goodness of the kingdom of God, while recognising that it’s not the same thing as the kingdom of God. So, I said very carefully that it *reflects* the kingdom, not *is* the kingdom of God. The only way to enter the kingdom of God is to believe in Jesus, but that doesn’t mean that what the kingdom represents cannot be enjoyed by all people. In fact, that’s what we should be working toward. We call this *common grace*. We want the common grace of God to be experienced by all people.
Actually working toward this common good is one of the best ways for us to embody and then preach the good news, because when we work toward a more just, healthier society, it makes the gospel plausible. Our work and efforts make the gospel plausible to a skeptical world. That’s what 1 Peter tells us. The church has always believed this, which is why early Christians started schools, hospitals, and orphanages, and got involved in politics. While we acknowledge that not everyone is saved, we still say that everyone is worthy of love. Do I get an amen to that? Why? Because they are image-bearers of God. We talked about this in our Being Human series.
2. Most Political Positions Are Practical Wisdom, Not Biblical Command
The second reason not to align the Christian faith with one party is that most political positions, as Tim Keller puts it, are not matters of biblical command but of practical wisdom. This means that as Christians, we’re often caught in the tension between what the Bible commands and what we’re called to do about it. For example, we say that racism is a sin—it violates the second of the two great commandments to love your neighbour as yourself. That’s a biblical command. But how do we work together toward eradicating racism? There are many ways, not just one way, and the Bible doesn’t tell us specifically which is the right way to go about it.
We have the biblical command to lift up the poor and defend the rights of the oppressed, which are moral imperatives for Christians. Speaking out against egregious violations of these moral requirements isn’t optional. But there are many possible ways to help the poor and oppressed. Should we eliminate all government intervention and let the market allocate resources, or should we expand government and give the state more power to redistribute wealth? The right path is probably somewhere in between, or might include a mix of different options.
In terms of the environment—a live debate in our own country right now—we know we’re called to be good stewards of our resources and of the environment God has given us. Some people believe the best pathway toward that goal is renewable energy; others might advocate for nuclear power. The Bible doesn’t give us exact answers to these questions or for every particular circumstance we face in culture. What it does call on us to do, though, is to get engaged. That’s the moral imperative. That’s the command.
3. The Gospel Will Never Fully Align with One Political Vision
The third reason Christians cannot allow the church to be fully identified with one particular party or political leader is that the gospel does not—and never will—fit with one particular political vision. It will always align in some ways and not align in others. So we cannot accept what some call “package deal ethics” or “package deal politics.” Political movements or parties will often say that you cannot work with them on one issue if you don’t embrace all of their convictions and all the issues they support.
This makes it hard for Christians to engage with politics because we know that no one party or political system will ever provide us with the whole truth. For example, following the witness of the Scriptures, the early Christians living under the Roman Empire were committed to both racial and economic justice, but also to an understanding that sex is for marriage and for nurturing family.
Engaging Culture without Assimilating
To quote John Dickson, the early Christians “gave their money and resources to just about everyone but gave their bodies to just about no one.” In our current cultural moment, one of these views seems liberating and progressive, while the other appears oppressive and conservative. The historical Christian position on social issues doesn’t fit neatly or easily with contemporary politics. I don’t need to tell you that—you know it well, and there’s nothing new here.
Historically, Christians have often made one of two errors when engaging with culture: one is to withdraw and try to ignore it, and the other is to assimilate and adopt the cultural aims or spirit of the age, or to fully align with one party's vision. Often, they compromise because they want a seat at the table of power or a voice there.
But none of these options are valid for us. We see this in the parable of the Good Samaritan, as we bring this to a close. Jesus points us to a man risking his life to give material help to someone of a different race and religion. The message is clear: Jesus forbids us from withholding help from our neighbours, even if they’re different from us, even if they may be our enemies. To do that will inevitably require us to participate in political processes.
Here is a man in the story, loving his neighbour who, in almost every way, is his enemy—politically, culturally, and religiously. He helps him in a practical way, but notice that the condition of the help isn’t that he first converts to become a Samaritan. The Samaritan doesn’t say, “I’ll help you if you adopt my point of view or believe what I believe.” And it doesn’t mean that by helping, the Samaritan agrees with everything the injured man believes. The reason he helps him, according to the story, is because the man is an image-bearer of God and is therefore his neighbour. He weeps for him, he loves him, and so he helps him.
The Parable of the Good Samaritan: A Political Challenge
This parable is intensely political because it offends both groups involved. The Jews are offended because the Samaritan, who is considered unworthy and unclean, is made the hero. The Samaritans are offended because what business does a Samaritan have helping a Jew, who has treated them poorly for generations?
In the Beatitudes, Jesus tells us that if we experience persecution for doing what is right—if we offend our own “party,” as it were—we are assured that God is with us. And some, as 1 Peter 2:11-12 says, will “see our good deeds and glorify God on the day he visits us.”
Tim Keller puts it well: “If you are only offensive or only attractive to the world and not both, we can be sure we are not truly living as we are called.” What a challenge that is! If we are only offensive or only attractive to the world, we are not truly living as we are called.
Living in the Tension of the Kingdom of God
This is the tension of life in the kingdom of God. It’s an unresolvable tension. By the way, whenever you hear a preacher say, “I have the secret to resolve the tension,” run fast! There is no way to resolve this tension. Every Christian in every period of history has wrestled with this: how do we live in the world and love the world but not be of the world? Each generation must think through this carefully. That’s one reason I talk about cultural issues—because we, as a church, have to wrestle with these things. It’s not always obvious or easy to know how to navigate them.
Practical Steps for Engaging in a Better Way
So, how do we navigate this? According to the Christian Institute for Civic Revival (a great resource—you can visit their website), there are ten things that Christians can do to model a better way of being politically engaged. I’ll go through these quickly, then we’ll pray. If you want more details, check out their website.
1. See people, not political abstractions. Always remember that a person is more than who they voted for.
2. Be aware of the flaws on your side. Understand that our own “tribes” are not perfect, and be willing to critique them when they stray from our faith.
3. Identify the virtues on the other side. We must reject the false notion that people on the other side are inherently evil.
4. Practice public grace and courtesy. Treat all people, even strangers and enemies, with respect, knowing they are image-bearers of God, just like us.
5. Exercise media hygiene. Learn about issues from multiple reliable sources and viewpoints, rather than relying solely on Twitter, X, or one media channel.
6. Take a proactive posture. Our faith should not be reactionary but proactive, loving, and seeking to build up.
7. Discern partisan talking points. Do not unthinkingly embrace or repeat party messages without prayerful examination of their truth and intent.
8. Pray for your political opponents. Nothing will break down the walls of vitriol in our own hearts like following Jesus’ command to pray for our enemies.
9. Get involved. Find a community or organisation aligned with your values and actively engage—don’t just shout from the sidelines.
10. Commit to peace. Reject all forms of political violence. This is never an option for followers of Jesus.
Our Wrestle is Not Against Flesh and Blood
In all of this, we must remember that our struggle is not against flesh and blood. If it has flesh and blood, it is *not* your enemy. People may appear to be the problem, but from a Christian perspective, another person is never our enemy—ever. Jesus laid down his life for his enemies, and so we are called to do the same.
With all that’s happening politically here and around the world, Church, can I ask us to be praying? I think that’s where change begins—on our knees, crying out to our Father in heaven. We’re commanded to pray for our leaders and, above all, to keep our eyes on the glory of Jesus. He is risen, and he reigns over all things. He is the only Lord who holds our ultimate allegiance, and he alone can carry the weight of our hope for a better world. So look to him and rejoice, for as he said in John 16: “Do not be afraid, for I have overcome the world.”
And that is the hope of our salvation. It means we can give our lives generously and in love. To that, I say, amen. I invite you to stand with me. We are going to pray as 1 Timothy 2 says, and I’ll ask the band to come up.
Closing Prayer and Blessing
"I urge, then, first of all, that petitions, prayers, intercession, and thanksgiving be made for all people—for kings and all those in authority—that we may live peaceful and quiet lives in all godliness and holiness. This is good, and pleases God our Saviour, who wants all people to be saved and to come to a knowledge of the truth. For there is one God and one mediator between God and humankind, the man Jesus Christ, who gave himself as a ransom for all people.”
So, Lord Jesus, we want to take a moment as a church, as a royal priesthood, as kings and priests called to reign on the earth, to pray for our world, for our political leaders, for leaders of other countries, and for the situations causing so much grief around the globe.
Lord, we pray that you would move in power in the world and instruct our political leaders in what will lead to peace and godliness so that everyone—not just us in Australia, but people everywhere—might live peaceful, quiet lives free from harassment, war, famine, oppression, poverty, and violence. We ask that you would move among us, giving us your heart for the hurting and the oppressed. Even if it seems like a drop in the bucket compared to the world’s challenges, our contribution matters to you and to others. It’s important.
So help us, Lord, not to despair or lose hope, but to trust you, to follow you, and to do what you’ve called us to do—to be men and women of the kingdom in a fallen, hurting world. Help us, Lord Jesus, to live in that tension of the already and the not-yet of the kingdom come and the world as we find it. Help us to trust you, but above all, Lord Jesus, help us to love you. And as we love you with all our heart, soul, mind, and strength, help us to love our neighbours as ourselves. Help One Church to become a place filled with the love of God.
Take a moment now, whatever’s on your mind or heart, to lift that up before the Lord.
Father, we thank you that whenever we pray in the name of your glorious Son, Jesus, you hear us and answer us. And so, in Jesus' name, we pray, amen.
As you go out from here, remember: because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in our transgressions. It is by
grace you have been saved, and God raised us up with him and seated us in the heavenly realms in Christ Jesus, in order that in the coming ages—yes, even in 2024—he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus. For it is by grace you have been saved, not by works, so that no one can boast, for we are God’s handiwork, created in Christ Jesus to do good works, which he prepared in advance for us to do.
So, Church, as you go out of here, may you step into your calling as kings and priests, as missionaries and disciples, as preachers of the good news in all your spheres of influence. And may you bring glory to Christ by the way you live and act, by what you think and say. In the name of Jesus, amen.