Christ-centred Engagement that Resists Empire and Ideology
Every era of Christian history has come with the calling to confess that “Jesus is Lord” over and above whatever earthly power structures exist. The challenge is to figure out how to do this as both “not of this world” but also clearly “sent into the world” (John 17:14-15, 18). This is the anchor for the Christian life, belonging to an eternal Kingdom, but representing that in the here and now, as pilgrims, inviting others to know and follow Jesus, and to live as light, salt and leaven in the world. What does it look like to have this conviction shape our view of Christian citizenship as rooted in God’s Kingdom, and not allow our other national or partisan identities to co-opt it or capture it?
Having a robust public theology gives Christians confidence in how they live their faith in society, and can frame their political engagement. NT Wright and Michael Bird propose in their work, Jesus and the Powers, that “the kingdom of God is not from this world, but it is emphatically for this world . The Church’s kingdom-vocation is not only what it says to the world, but is also what the Church does within and for the sake of the world.12 [1] This leads to a lived witness, a modelling of what life and society look like when Jesus is at the center. It instructs us in how to treat our neighbours, our enemies, and those who are lost and harassed. This is in contrast to both Christian nationalism and nominalism, which offer cultural forms of Christianity that cling only to the Christian symbols, values, or heritage that seems under threat, but which downplay the way of the cross, contentedness with a grounded and embodied Christian faith even when culture is pluralistic, and faith is driven to the fringes of social power. The New Testament epistles are written to a Church that was this minority counter-cultural movement, and they like us are invited to put our absolute trust in Jesus to establish His Kingdom in unassuming ways.
In his chapter on Loss of Identity in Losing Our Religion, Russell Moore paints a picture of this tension by calling it a bargain:
What we are bargaining away, in mild or severe cases of these nationalistic movements, is the blood of Christ for blood-and-soil, and that is not an even trade. The gospel according to Jesus is not an external affirmation of generic belief, from a heart still untransformed. The gospel according to Jesus is not accepting Christianity as a ticket of admission into society. [2]
For both conservatives and progressives, the danger is to take the bargain. Conservatives cling to only a few moral issues and fight for them in the public square, such as ending abortion or stopping the erosion of traditional marriage. Instead of including other strong biblical themes of counter-cultural witness such as prioritizing care for the vulnerable, the poor, the imprisoned, and the foreigners in our midst, these moral issues are first interpreted through the lens of political ideologies. But this is not merely a conservative dynamic. Progressive Christianity is reactive to conservative movements, and can easily become more extreme in calling for justice, inclusion, and progress within a post-Christian secular framework, but not include the doctrine of original sin and a call for repentance, but highlight only sinful activities and call for a turning away from the participation in injustices. When Jesus is replaced by slogans, the gospel’s call to repentance and transformation is diluted, and moral discourse devolves into virtue signalling and ideological conformity. Political capture can happen right across the political spectrum.
We are living in an era of false dichotomies and a herd mentality, echo chambers of news, and polarization at an ideological level. Whatever is perceived as loss is seen as a threat, and this is where Christians who feel threatened by the state of the world can abandon their ability to speak out and live the ways of Jesus that are relevant at all times and under all political conditions. In exchange, fear causes some to find refuge in populist movements which promise to regain the narrative of their group. In other words, tribalism thrives, and we lose sight of the multi-tribal vision of the Kingdom of God (Revelation 7:9), and call for one-ness (John 17, Acts 4).
My invitation is for followers of Jesus to demonstrate a political allegiance to Jesus, taking as much energy has been given to political platforms and apply it to the everyday acts of what it means to belong to an eternal Kingdom. Let us live out the Great Manifesto of Jesus (Luke 4), the greatest commandment to love God, others and self (Matthew 22), and represent that in the here and now, as pilgrims, inviting others to know and follow Jesus, and to live with us as light, salt and leaven in the world.
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[1] N. T. Wright, and Michael F. Bird, Jesus and the Powers: Christian Political Witness in an Age of Totalitarian Terror and Dysfunctional Democracies, (London: SPCK Publishing), 2024,
[2] Russell Moore, Losing Our Religion: An Altar Call for Evangelical America, (New York: Sentinel), 2023, 116.
About the Author
Joel Zantingh
Joel Zantingh is a catalyst for peacemaking and intercultural teams, speaker, theologian and consultant. He is the Canadian Coordinator of the World Evangelical Alliance's Peace and Reconciliation Network, and the Director of Engagement with Lausanne Movement Canada. He has served in local and national roles within the Evangelical Missionary Church of Canada, and led their global mission arm. He has experience teaching in formal and informal settings with Bible college students and leaders from various cultures and generations. Joel and Christie are parents to adult children, as well as grandparents. They reside in Guelph, Ont., situated on the treaty lands and territory of the Mississaugas of the Credit, and home to many past, present and future First Nations peoples, including the Anishinnabe and Hodinöhsö:ni'.11 responses to “Christ-centred Engagement that Resists Empire and Ideology”
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Hey Joel! I appreciate how you compared and contrasted both sides, helping us see the tension through a common lens. As easy as it is to be lured into polarization, can you share how we can best lead those who feel as though loss is a threat?
Darren, great question. Let me first give this caveat, that it’s never just one thing. For instance, on Julie’s post, I presented the concept of ‘kenosis’ from Philippians 2, and wanted to intentionally invite Christians to lower ourselves like Christ, the essence of self-dying love for God. But the call to consider others as better than ourselves was a word to the privileged and powerful, not the oppressed. When there are groups that have experienced systemic injustice, I would say the loss needs to be lamented first, and acknowledged, and then, we can reiterate the dream of our equality, or “great levelment” of mountains and valleys – a place of spiritual, economic, political, and social justice.
The good news of the Kingdom is that in yielding to Jesus, we win by losing. Jesus’ strength is made perfect in our weakness (2 Corinthians 12:9).
De-escalate, resolve to see and participate in the world as pilgrims passing through, and it will become a curious counter-cultural movement that will get noticed. Most will not trust it, but some will be drawn in by the power of the Spirit.
Thanks for leading in and out of the struggle.
Hi Joel, Thanks for your post. I particularly like how you say we shouldn’t even take the bargain, regardless of which ‘side’ someone leans. In many ways, Jesus lived in the margins – poor, itinerant, scorned by those in power on earth. Yet, He knew who is/was and His relationship to God. Ultimately, that is where the power lies. I believe you are right when you say we need to focus energy “to the everyday acts of what it means to belong to an eternal Kingdom. Let us live out the Great Manifesto of Jesus (Luke 4), the greatest commandment to love God, others, and self”. Does it ever cross your mind or concern you that the quiet revolution of living authentically in that way will be missed by the world and not have the impact of actually turning the tides away from false gods related to nationalism, wealth, and power? This question is not said as a sarcastic response but as a real concern of mine. I agree with your recommendation, but it seems like something drastic needs to happen – maybe Jesus returning sooner than later.
Diane,
There’s no way to predict how losing wins. Ask the underground church in China, or millions of Messianic Hindus who follow Jesus in India. The danger of letting go of a short-term “arc” of improvement for a longer win, is that it might lead to fatalism. 1 Timothy 6 is where we read, “godliness with contentment is great gain”, and the Apostle Paul is trying to guide Timothy to address some who are going after wealth for their sense of gain. Living for eternity is being onside with the God who will make all things new in the end.
Joel,
I know in the US there has been lots of legislation passed over the years to protect expressions of faith. I don’t know much about Canada. What freedoms of expression do you have. Have you get over the years that one side or the other has threatened your freedom?
Hi Joel, you rightly point out that conservatives take a hard stand against a few issues like abortion but fail to give the prominence to other teachings of Jesus like care for the vulnerable. Why do you think there is a focus on some things while a disregard to others? How can we be more holistic followers of Jesus, caring about the whole of humanity?
Christy, I believe Russell Moore sought to address this in his Losing our Credibility chapter. He writes,
“All that is left, then, is a pseudo-orthodoxy detached from a living faith into a cultivated brand.” (Losing Our Religion, 46)
He is referring to reducing one’s moral principles to whatever issues give them a sense of belonging among their allies. It is very difficult to find what God is up to beyond one’s own politic, or own denominational culture, but inviting curiosity and cross-partisan, cross-denominational learning is a great place to start.
Joel, In recent years, we’ve seen Christians who sincerely claim to stand for Jesus find themselves bitterly opposed to one another, whether over issues like pandemic responses, racial justice, or political elections. Each side is convinced that they are defending Christian truth and witness. How would you advise believers in such moments to discern what faithful allegiance to the kingdom of God looks like rather than being co-opted by partisan loyalties or cultural fears? How would you invite them to start a conversation?
Chad, listening and stating back the positions of people is a great place to start. When we acknowledge what people fear, what they are grieving as loss, it becomes much easier to help present alternative viewpoints.
In depolarization skill training, there are four common steps:
1. Start with what’s positive or motivating the opposite perspective.
2. Then agree with them about the questions and concerns they have with your perspective, to earn the right to
3. share what is positive from your perspective, and then to
4. share the questions you have about their perspective.
These are in line with what Dr Clark introduced us to in the 3 Practices, to “not compare my best with someone else’s worst”. (3practices.com)
Hi Joel, thanks for your post. I love your conclusion. Hauerwas said “the first task of the church is to be the church”. This indeed is the most political thing a church can do as it speaks prophetically to both left and right and offers an alternative way of being to the world.
Practically speaking, how might we disciple those in our churches to do this?
Graham,
The reinforcement of Jesus call for us to be one, and that that unity is always ground in diversity, not uniformity is a good place to start, by inviting people to bless those with whom they don’t see eye to eye. This frames openness and compassion for difference as a discipling issue.
But also, discipleship is conformity to Christ, and putting His teachings into practice, so we have to look at the whole of the Scriptures as a cosmopolitan, intercultural, intergenerational, multi-status (slave free, male female, Jew Gentile – Gal 3:28) picture, under the Lordship of Christ, and in response to the greatest Commandment (Matt 22). Preaching these things ought to allow room for the spirit of God to soften hearts.
In the summer, we did our “Foundations for disagreeing well” and it enabled a believer who was not talking to a brother in Christ to be open to talking again… Baby steps in our more gracious orthopraxy…