Review: One Nation Under God

One nation under God

One Nation Under God, Bruce Ashford and Chris Pappalardo. Nashville: B & H Academic, 2015.

Summary: Explores whether and how it is appropriate for Christians in the American context to engage in politics,  how one brings one’s faith into this, and applies this to seven contemporary issues.

Politics is front and center right now in the middle of the presidential convention season. The question of how people of faith engage in the political process is a larger question than just how we pursue electoral politics. Whether and how we engage our political processes is a question over which Christians have pondered from New Testament times down to the present. What Ashford and Pappalardo provide here is a thoughtful primer addressed particularly to the current American context that can be useful for both adult education classes in churches and as a text in Christian colleges as part of a political science reading list.

The first part of the book seeks to frame a perspective for participation in the political process. It seeks to understand politics within the framework of creation, fall, redemption, and consummation–a process that reflects us as image bearers, has been affected by the fall, and is shaped by Christian hope. The book surveys four approaches to cultural and political engagement, similar to H. Richard Neibuhr’s Christ and Culture. They draw on Kuyper’s concept of “sphere sovereignty” to discuss the relation of church and state under the overarching Lordship of Christ, avoiding extremes of statism or theocracy. And this part concludes with the need for wisdom and conviction as we engage a post-Christian and plural public square. We need to be skilled at articulating both “thick”, biblically informed positions, and “thin” public articulations that use shared language and points of common ground to make our arguments.

The second half of this book explores seven contemporary issues of public discussion and seeks to exemplify the “thick-thin” approach to these. The issues are those of life and death, marriage and sexuality, economics and wealth, the environment and ecological stewardship, racial diversity and race relations, immigration, and war and peace. What a struck me was the inclusion of issues of race, environment, and immigration in a book published by a conservative, Baptist-based press. While still leaning toward some of the positions of “the religious right” the section on environment refuses to engage in climate-change denial but advocates creation care, the section on race admits our long and sad history and the work to be done, and the section on immigration challenges both parties for their stands and actions. Similar to Russell Moore’s Onward (published by the same publisher and reviewed here), this takes a more “prophetic” prospective arguing that the church must indeed speak “truth to power” to those in both major parties without becoming captive to either.

In fact, this is the theme of the concluding chapter, which commends the example of Augustine as one who was steeped both in the scriptures and the great works of Roman culture and could speak with both “thick” and “thin” language, depending on context and need.

As noted above, this is a great introductory book for discussions on Christian political involvement. It introduces the thoughtful contributions of a wide range of people from Richard John Neuhaus and Michael Novak to Martin Luther King, Jr., Francis Schaeffer, and Rosaria Butterfield. The “issue” chapters conclude with discussion questions and suggestions for further reading. I hope this book will be widely used and might foster a more constructive engagement of Christians in politics and a more thoughtful and gracious discourse in future years.

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Disclosure of Material Connection: I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own.

Review: Abraham Kuyper: Modern Calvinist, Christian Democrat

Abraham Kuyper: Modern Calvinist, Christian Democrat
Abraham Kuyper: Modern Calvinist, Christian Democrat by James D. Bratt
My rating: 4 of 5 stars

Abraham Kuyper is one of those “larger than life” figures. He was a pastor, writer of over 20,000 newspaper articles, multi-volume theological treatises, the founder of a university, a politician and a Prime Minister.

He was, in James Bratt’s assessment “a great man but not a nice one” (p.xxii). As a young man, he put his fiancee’ through a rigorous tutelage to prepare her to be a minister’s wife. He often could be more generous to political opponents than to party members who challenged him on details. He was a shrewd political organizer but a difficult one to wrest control from–really only physical decline and death did this. He was a monumental intellect who drove himself to physical and mental breakdown at several points in his life. Bratt explores this paradoxical man in all his complexity.

This biography traces his life from his early pastorates to his entrance into politics, his engagement on the question of the place of church in education and other issues of the day and his establishment of the Free University of Amsterdam. It narrates his leadership of the Doleantie exodus from the Dutch Reformed Church, his political organizing in building up the Anti-Revolutionary Party (Christian Democrats), his Prime Ministership, and loss of power after one term and the gradual decline of his powers.

"Abraham Kuyper - Griffis" by Unknown - Scanned from "The American in Holland" by W. E. Griffis (published 1899). Licensed under Public domain via Wikimedia Commons - http://commons.wikimedia.org/wiki/File:Abraham_Kuyper_-_Griffis.jpg#mediaviewer/File:Abraham_Kuyper_-_Griffis.jpg

“Abraham Kuyper – Griffis” by Unknown – Scanned from “The American in Holland” by W. E. Griffis (published 1899). Licensed under Public domain via Wikimedia Commons – http://commons.wikimedia.org/wiki/File:Abraham_Kuyper_-_Griffis.jpg#mediaviewer/File:Abraham_Kuyper_-_Griffis.jpg

But above all, this is an intellectual biography. We begin with the formation of thought under Johannes Scholten and his studies of Kant and Jan Laski. We see his turn to a warm-hearted Calvinism as his former professor turned more to theological Modernism, and as he had an experience of spiritual renewal at Brighton. The rest of his life was a project of working out the implications of Calvinism, not simply in the church but for all of life. Kuyper practically gave us the language of world and life view that many in Reformed and Evangelical streams use today. He saw that God was Sovereign over all of life, and he expounded this in his inaugural speech for the Free University of Amsterdam in these famous terms:

“Oh, no single piece of our mental world is to be hermetically sealed off from the rest, and there is not a square inch in the whole domain of our human existence over which Christ, who is Sovereign over all, does not cry: ‘Mine!'”

Kuyper further extended these ideas through the conception of “sphere sovereignty” in which various parts of life were meant to operate autonomously under the sovereign grace of God — church, state, education, commerce, the arts, and so forth. The sovereignty of one sphere was not to intrude on others. In Kuyper’s thinking this allowed for Christian presence in a pluralistic society as Christians in sphere’s of politics, or say education, made common cause with those who held differing beliefs. In each, Christians would bring a Christian mind and perspective, and yet neither state nor church would control any sphere outside its own. So Kuyper could argue for both the existence and funding of church schools and yet see this as part of a comprehensive educational enterprise.

To read this biography of Kuyper is to understand the intellectual foundations of much of the Reformed and Neo-Reformed movement in this country. His thought has influenced figures like Nicholas Wolterstorff and Albert Wolters in philosophy, Timothy Keller in preaching, and James Skillen in politics and public life. (See my review of Skillen’s The Good of Politics as an example of Kuyperian thought.) It is also a narrative of one who was both an accomplished thinker and a skilled politician. For Christians interested in political life, whether you agree with Kuyper’s theology or not, this is an excellent study of Christian political engagement.

For those, like myself, who work in higher education, there are two predominant streams of Christian intellectual engagement of the academy. One is the Catholic tradition both of Aquinas and the Jesuits. The other is the Reformed tradition strongly shaped by Kuyper. Both strongly connect the love of learning and the love of God. If we should differ from either of these, we will be unlikely to improve on their contribution to Christian intellectual life unless we learn from them. Kuyper is one good place to begin.

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