Rooted in Grace, Not Partisanship [Bukan Kepartian]
Current Understanding and Beliefs
Growing up in a non-Christian family in Malaysia and coming to faith later in life, I approach the relationship between Christian faith and political engagement with caution and curiosity. I am not politically savvy, and I am wary of how political discourse can divide communities, including the church. I believe faith should be a source of healing and reconciliation, not polarization.
My views are shaped more by personal experience and spiritual formation than by political tradition. In Malaysia’s multi-religious context, I have seen how faith can be both a bridge and a barrier. Scripture calls me to care deeply for the poor and marginalized (Micah 6:8; Matthew 22:39), but I do not equate political action with discipleship. I believe our primary calling is to embody Christ’s love wherever we are civic, communal, or personal.
I feel tension when faith becomes publicly political, especially when reduced to slogans or partisan agendas. I am uncomfortable when theology is used to justify harm or silence dissent. These hesitations reflect my formation in a diverse society that values humility and respect. Spiritually, I seek unity and compassion. Culturally, I value hospitality and non-confrontation. Ideologically, I resist binary thinking and prefer dialogue over dogma. Political engagement may be faithful but only when rooted in grace, not division.
For me, the heart of discipleship is relational and spiritual grounded in love, truth, and service. If that leads to civic action, it must be rooted in grace, not division.
Christian Nationalism, Evangelical Complicity, and Public Faith
In Chapter 3: “Losing Our Credibility” of Losing Our Religion: An Altar Call for Evangelical America, by Russell Moore Christian nationalism, emerges when faith is co-opted to serve political power rather than prophetic truth.[1] Evangelicals have often been complicit by prioritizing influence over integrity, aligning the gospel with partisan agendas. In this chapter, Moore critiques how evangelicalism has often traded spiritual integrity for political influence, leading to a crisis of credibility in public witness. As I explored, Moore’s book touches on how Christian nationalism distorts the gospel by fusing it with partisan identity, and how many evangelicals especially in the U.S. have been complicit in this fusion. I cannot agree more as he warns when faith is used to sanctify political power rather than challenge it prophetically, the church loses its moral authority and its ability to speak truth to power.
He also touches on this theme in Chapter 1: “Losing Our Religion”, where he sets the stage for the broader cultural and spiritual crisis facing evangelicalism,[2] and in Chapter 6: “Losing Our Mission”, where he calls for a return to gospel-centered witness rather than culture war rhetoric.
Progressive Christianity, Secular Ideologies, and Post-Church Culture
From my standpoint, as a Presbyterian Church (USA), Progressive Christians, including those outside traditional church structures, risk replacing theological depth with political or consumer ideologies. From a PC(USA) perspective, justice and inclusion are gospel values, but when Jesus is absent from public theology, we lose the power of grace, reconciliation, and resurrection.[3] Faithful witness must be rooted in Christ, not slogans. We are called to critically examine secular ideologies, even those aligned with gospel concerns, asking whether they reflect Christ’s character and serve the vulnerable. In a post-Christian culture, moral authority must be grounded in spiritual accountability. Discernment means leading with humility, Scripture, and a grace-filled presence.
Leadership in an Age of Polarization and Idolatry
In chapter 4: “Losing Our Authority”, Moore urges Christian leaders to reclaim discipleship by reorienting communities around Christ rather than cultural tribes.[4] In an age where imaginations are shaped by social media and partisan narratives, leaders must form people through Scripture, worship, and the cross not outrage or ideology. Teaching resistance to ideological idolatry means naming how both right and left can distort the gospel, replacing Christ’s lordship with political loyalty.
Moore calls for deep theological rootedness that grounds believers in the story of Jesus, not the cycle of news. Public humility becomes essential, leaders must model repentance, not perform power. Courageous leadership means risking popularity to speak truth, even when it challenges our own side.
To equip Christians to be neither apolitical nor captive, leaders must cultivate discernment: asking whether our convictions reflect Christ’s character and serve the vulnerable. The goal is not cultural dominance, but faithful presence in a fractured world.
What You Believe Now and Why
After engaging with these texts, I remain cautious about fusing faith with political identity. Losing Our Religion affirmed my belief that discipleship must be rooted in Christ—not ideology. Moore’s critique of Christian nationalism and ideological idolatry sharpened my awareness of how both right and left can distort the gospel. I’ve gained insight into how public theology loses power when Jesus is replaced by slogans. My convictions haven’t changed, but I’ve deepened my understanding of how to lead with discernment, humility, and theological depth. I aim to guide others toward a politics shaped by grace and the kingdom and not by cultural liturgies.
[1] Russell Moore, Losing Our Religion: An Altar Call for Evangelical America (New York: Oxford University Press, 2024), 111-113.
[2] Moore, 21-22.
[3] Presbyterian Church (U.S.A.), “Justice and Peace,” Presbyterian Church (U.S.A.), accessed October 22, 2025, https://pcusa.org/how-we-serve/justice-and-peace..
[4] Moore, 155.
About the Author
Shela Sullivan
Born and raised on the vibrant Penang Island in Malaysia, I cherish the Malaysian greeting, “Mari Makan!!” which reflects the warmth of shared meals. Since 1996, I have called Oregon my home enjoying the raindrops and the serenity of its beaches. The ocean connects me to nature and energizes me. I am a Wife - Mentor - Traveling Pastor - Sourcing Manager Construction. Favorite Bible Verse: "Delight yourself in the Lord, and He will give you the desires of your heart." ~ Psalm 37:4~ I reside with my husband, David and our fur-baby Rolo. We share passions for travelling, culture, diverse cuisines, home improvements, classic cars and laughter.11 responses to “Rooted in Grace, Not Partisanship [Bukan Kepartian]”
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Shela,
Thanks for your post. Have you seen examples of the PC(USA) church “replacing theological depth with political or consumer ideologies?”
Thank you for your question Jeff.
Among many examples, one that weighs heavily for me: As a woman, I believe decisions around abortion are deeply personal and should be approached with compassion and conscience. I support the right to choose. At the same time, I recognize that PC(USA)’s consistent affirmation of abortion access as a matter of justice and conscience may reflect more alignment with secular political frameworks than with sustained theological reflection on life, sin, and moral agency.
Thanks for your post Shela. I love the line, “Faithful witness must be rooted in Christ, not slogans.” What does that look like in practice?
Thank you for your question Ryan.
Faithful witness rooted in Christ means embodying His character—grace, truth, humility, and courage—rather than relying on slogans or cultural soundbites. It involves grounding our advocacy in Scripture, practicing discernment over performance, and bearing spiritual fruit like love and patience rather than ideological purity. In practice, this looks like listening deeply, speaking with conviction and compassion, and ensuring our public witness reflects Christ’s mercy and justice—not just popular opinion or institutional branding.
Thank you for your post, Shela. What will it look like for you to “guide others toward a politics shaped by grace and the kingdom and not by cultural liturgies?”
Shela, great post, thanks. As a member of a “progressive” denomination too (currently UCC, though I’ve also been PCUSA, which, honestly, feels more like “home” to me), I struggle with the issue you describe. That too often progressive Christianity forgets to focus on Jesus! I’m not really in a position to do a whole lot about that (I do my small part), and I think you are a pulpit supply pastor, aren’t you? Please corrrect me if I’m wrong.
In any case, when not fully “in charge,” how do you – or how do you think we can – help progressive Christians remember the “why” behind our faith, not just the “doing”?
Thank you for your question Debbie,
PC(USA) is my spiritual home and denomination—one I deeply respect. That does not preclude me from holding thoughtful opinions or raising theological concerns. I speak from love, not opposition.
To your question: Even when we are not in charge, as a Pastor, it is my role to help progressive Christians remember the “why” by re-centering conversations around Christ’s character—His mercy, truth, and transformative love. That means asking deeper questions in meetings, offering Scripture-rooted reflections, and modeling spiritual depth in how I lead, listen, and serve. It is not about control—it is about cultivating spaces where faith is not just active, but anchored.
Hey Shela,
Thank you for this post. I really resonated with these statements: “I do not equate political action with discipleship” and “Evangelicalism has often traded spiritual integrity for political influence, leading to a crisis of credibility in public witness.”
What do you think it will take for the church to regain credibility in the public sphere—especially in a culture that often confuses political alignment with spiritual maturity?
Hi Dr. Elysse, thank you for your question.
To regain credibility in a culture that confuses political alignment with spiritual maturity, the church must re-center its public witness on Christ—embodying humility, truth, and grace over partisanship or performance. This means cultivating theological depth, listening before leading, and modeling spiritual integrity even when it costs influence. Credibility grows not through branding, but through communities that reflect Christ’s mercy and justice in how they live, speak, and serve.
Hi Shela, When you wrote, “justice and inclusion are gospel values, but when Jesus is absent from public theology, we lose the power of grace, reconciliation, and resurrection,” it struck me that as a pastor who visits different churches when you are called to preach, you must see ways different churches live their faith. Has any one of them stood out as being solidly grounded in keeping Jesus first, and if so, how might it make that church look different from others? Peace.
Thank you for your question Diane.
In every church I have visited, I have seen sincere efforts to keep Jesus at the center of worship and community life. What occasionally stands out, however, are moments when individuals—perhaps trying to be “helpful”, pull me aside to share personal information about others, such as marital struggles or gender identity. While well-intentioned, these comments can distract from the deeper spiritual focus and pastoral integrity I strive to uphold.