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I wrote this editorial piece on a bus from New York City to Washington, DC, during Concordia’s first communications travel course. Visiting Boston and New York on the trip brought to mind handfuls of historical events – most involving the church, the state, or some sort of conflict between the two of them. As a member of the church and the state, I wondered on paper how I should view the relationship between the two – and more specifically, how I should vote, since voting is the most direct way I can be involved in the governing of our society.

To begin, I believe most of us would agree that the separation of church and state is a good idea, given that we live in a nation that promotes the ideological freedom of its citizens. However, separation of church and state raises many questions—including “how should Christians vote?”

The question, relevant on our campus, is very important to me – a voting Christian in a democratic society. Voting involves personal opinions rooted in individual worldviews. If your individual worldview is based on and shaped around a religion, then shouldn’t your vote come straight out of your worldview?

If this is true for everyone—for Methodists, Mennonites, Muslims, and Mormons—than the views of society’s majority religious (or anti-religious) group would win if everyone within a democratic society voted. Those who are part of these religions or denominations would essentially attempt to vote their religion-based beliefs into law by way of voting. This, I think, is where the great problem of religious voting occurs. Is it right for someone to enforce their religious views on others in a society who don’t practice the same religion? Is it right for Muslim citizens, for example, to abide by a law based on Christian thought or majority? Is it right for Christian citizens to abide by a law based on Muslim thought or majority?

There is a separation here, of course, between what most would call natural rights and wrongs and rights and wrongs that are more subject to opinion. Most societies and religions would agree that lying, cheating, stealing, and killing are natural wrongs—and that “do unto others as you would have done to yourself” is a natural right. Natural rights and wrongs are essential to keeping a society functional, and preserve the well-being of citizens. Different, though, are rights and wrongs that are based on lifestyle choices. These might involve the role of women in society, economic policies, or a universal definition of marriage. Disagreements influenced by religious views are quite common here. It’s often difficult for governments without an official state religion to legislate things like the role of women or the definition of marriage since such views vary from religion to religion, lifestyle to lifestyle. The only legitimate grounds the government of a free country would have to put things like these into law would be if the well-being and/or the freedom of its citizens was being damaged or prohibited. Increasing women’s rights, for example, could be considered legitimate. Preventing women from marrying other women, however, is not so legitimate in this context.

So, to return to our original question: how should a Christian vote, with the rest of society in mind? Should their interest be to make their Christian lifestyle law, or to promote the well-being and freedom of all citizens within their society? The Bible says Christians are called to spread the Gospel—the news of Jesus—to the world, thus spreading Christianity and therefore salvation. At no time does the Bible say anything about inflicting Christian ideas on non-Christians by the force of law. It seems that voting based on Christian ideals and not collective well-being not only promotes ideological bigotry by deeming one lifestyle superior over another, but creates an unhealthy rift between Christians and non-Christians in society. A negative perception of Christians, a distraction from non-political evangelism, and a divided society result are all consequences of religious—or in this case, Christian—voting. Religious ideals backed by government legislation go against the very idea of a free nation.

I am by no means demonizing a Christian’s desire to evangelize—for the Bible calls Christians to spread the news of Christ to the world. However, I must criticize Christians who believe spreading the Gospel through stances on political matters is useful to bringing non-Christians into the faith. Voting to exclude non-Christian ideas from our society is simply not a productive means of evangelism. Voting with consideration of how a lifestyle issue will help or hurt the freedom, well-being, and harmony of a society as a whole is not only more productive for the society as a collective body, but avoids ideological bigotry altogether…thus taking religion and evangelism out of politics and placing it where it can bear more fruit: in the churches and communities of America.

Perhaps this explains why it is possible for a Christian to be against homosexual marriage and abortion based on their religious beliefs and worldview, but pro-gay marriage and pro-choice with the freedom, well-being, and harmony of their society in mind. The separation of church and state—in this case, a separation of religious ideas and voting—is healthy for society, for evangelism, and for the religions themselves.


“Christian” movies like Fireproof and Faith Like Potatoes bother me. They could, debatably, be considered Christian propaganda.

I recognize that the movies have had a positive impact on the faiths of many individuals. But did they receive the right positive impact? I would argue they didn’t.

The general plot of each movie is simple. First, a man’s life is horrible (anger problems, a dying relationship with his wife, dying relationships with others). Second, the man accepts Christ into his life. Third, his anger problems and life disappointments disappear after his conversion, and his actions seem to instantly transform into the right ones. Though I feel strongly about my negative opinion of the films, I don’t believe my plot simulation is exaggerated.

The movies portray Christianity as a fix to life’s problems. So do many mainstream churches. Sure, a sincere conversion to Christianity should result in a changed perception of life– in turn leading to the changed behavior of the new Christian. But painting Christianity as a fix is ridiculous since mere conversion doesn’t rid someone of their anger problems and life disappointments.

In Faith Like Potatoes, a man’s farm produces an extraordinary harvest of potatoes after a severe drought– a result of his faith. In Facing the Giants, a man’s football team begins winning games even though they’re not very good– again, a result of his faith. In Fireproof, a man’s anger problems and addiction to pornography cease to save his marriage– a result of his conversion. Though such things are completely possible and it would we foolish to put a logical limit on the power of God, is it acceptable for Christians to portray the faith in such a “look at what you could have” fashion?

Accepting Christianity isn’t about an inwardly-focused desire for what you could have. It’s about the discovery of truth. Truth is what changes one’s perception of life, and has the ultimate power to drive one’s behavior. Truth does not immediately change habits or cure diseases. Truth cannot save a marriage or even grow potatoes. It merely defines with authority the lens we view life through– making it one of the toughest things humans wrestle with in the coarse of their life (next to, I believe, love…a painful, beautiful experience).

Two of the three movies I mentioned left me with a message that wasn’t centered around the realization of truth, but rather the impression that Christianity improves your life. That’s not what it’s about. In fact, that’s not what the Bible communicates– when it comes down to it, adopting Christianity is the revelation of a beautiful truth and love, but also a declaration to live a tough life. Doesn’t sound like a fix to me, no matter what Osteen says.

Not only is the “Christian fix” unrealistic– it’s harmful to the perceptions of non-Christians. If non-Christians come to view Christianity as a fix-all, they’ll logically have a huge problem with Christians who still exhibit imperfect behavior. Despite being inevitable, the hypocrisy of Christians is already a major deterrent to those on the outside looking in. Many non-Christians already have a flawed perception of Christianity, and the fix-all message from popular Christian movies is not improving that at all.

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