You May Not Be interested In Politics, But Politics Is Interested In You
Reflective Framework: Politics, Faith, and Ideological Discipleship
Opening Question – Current Understanding and Beliefs
I believe that Christians are called to be Kingdom-minded, Christ-centred, and missionally engaged. This means that Christians are to live out their faith in every realm of life
To be Kingdom-minded means we live as God’s citizens first in our communities and countries. Our values, decisions, and priorities are not shaped by trends, cultural pressures, or politics but by the reality of God’s reign. We are to seek justice, mercy, righteousness, and humility, knowing that our citizenship is ultimately in heaven.
To be Christ-centred is to anchor our identity in Jesus. He is not just a part of our lives, He is the centre. Our relationships, work, and all of daily life are all opportunities to reflect His love and truth. We don’t compartmentalize our faith, but rather, we integrate it into everything.
To be missionally engaged is to live on mission with Jesus. We are sent people, called to bring light into darkness, hope into despair, and grace into brokenness. Whether we’re in classrooms, boardrooms, kitchens, or city streets, we carry the message of reconciliation and renewal.
And yet, I also believe in the separation of church and government. A healthy boundary between religious institutions and governmental power ensures that faith remains authentic and free from control. It allows the church to be prophetic rather than political, and it guards against the dangers of nationalism. This separation doesn’t mean Christians should disengage from public life. Rather, we are called to be salt and light as we share the good news, advocate for justice, serve the vulnerable, and speak truth with love. But we do so as citizens of the Kingdom first, not in alignment with a political party or agenda.
As such, to be politically engaged is the responsibility of every Christian, while remembering that we belong to the Kingdom first. This, however, is a challenging line to walk and a tension that must be managed. In South Africa, one of our speakers, Mmusi Maimane, noted that the church didn’t teach him to live in the grey and manage tensions.
Core Question – Christian Nationalism, Evangelical Complicity, and Public Faith
Russel Moore wrote, “Christian nationalism is the use of Christian words, symbols, or rituals as a means to the end of shoring up an ethnic or a national identity.”[1] By my observation, this has been happening for a long time in North America, particularly with the rise of the Moral Majority and its association with the Republican Party in the late 1970s and early 1980s.[2]
I understand the rise of Christian Nationalism as a response to the cultural upheaval brought on by post-modernism in the West. It’s not just a political movement, it’s a cultural reaction, a defensive posture against the perceived erosion of traditional values, norms, and identities.[3]
At its core, Christian Nationalism seeks to protect a way of life, not necessarily to advance the Kingdom of God. It’s about preserving a cultural memory, one that often conflates Christianity with national identity, heritage, and moral order. Christian Nationalism often appeals to fear: fear of change, fear of secularism, fear of losing influence. But this vision is not rooted in the gospel. It’s rooted in nostalgia, fear, and a desire for control.
A prime example of this was the Make America Great Again (MAGA) campaign. It captured the hearts and minds of many who felt their world shifting beneath them, economically, socially, and morally. For some, MAGA wasn’t just a slogan; it was a rallying cry to reclaim a version of America where their values felt secure and dominant. The rise of what’s often called “WOKE culture”, with its emphasis on inclusion, diversity, and systemic critique, was seen as a threat to that stability.
However, when Christians tie their faith to a political identity, they risk losing the radical, transformative power of the gospel. Jesus didn’t come to preserve a way of life; He came to offer new life.
Public witness is rooted in the Biblical call to love God and neighbor. In addition, Jesus calls his disciples to be the light of the world by demonstrating good works that will ultimately bring glory to the Father (Matthew 5.14-16). Christians have taken this to mean the demonstration of compassion and the pursuit of restorative justice for the vulnerable members of society. Those with a public witness speak truth to power, regardless of political affiliation, and remain anchored in the teachings of Jesus, not the platforms of political parties. Partisan capture, on the other hand, uses the teaching of Jesus to endorse a political agenda that is separate from a Kingdom agenda. Christian language is used to justify party loyalty, demonize opponents, or baptize policies or actions that may contradict the ethics of the Kingdom.
Core Question – Progressive Christianity, Secular Ideologies, and Post-Church Culture
Progressive Christians, particularly those who’ve distanced themselves from traditional church structures, often embrace causes like racial justice, LGBTQ+ inclusion, climate action, and economic equity. These issues resonate with the gospel, but they are often disconnected from a traditional biblical ethic. The moral authority of progressives is often measured by alignment with progressive platforms.
Critically, we must assess secular ideologies on the left, and may I add right, with Kingdom priorities. Wright and Bird provide us with some direction:
God wants his world to be properly run, but the standard for ‘properly’ is that of Psalm 72: the wise, healing justice of the Messiah’s rule, caring for the poor and needy, confronting and overthrowing the bullies and the oppressors, opening the way for the whole world to be filled with God’s glory. Where that is not happening, the Messiah’s people are commissioned, and equipped by the spirit, to point out the failure and urge people, as Jesus and his first followers did, to repent and amend their ways.[4]
Core Question – Leadership in an Age of Polarisation and Idolatry
This is a very challenging question because communities are difficult to make disciples, captured by a vision of God’s Kingdom when people are more fixated on social media, with its echo chambers. To redirect imaginations toward Scripture and Christ’s life, leaders must prioritize intentional, relational discipleship that counters the fragmented and disconnected nature of social media and politics. This isn’t about withdrawing from the world but reclaiming formation through the relational power of the church.
Churches can model a Christ-Centered community over the digital world to build genuine belonging. Social media disciples people through constant exposure to polarized narratives, shaping loyalties of followers. Churches need to emphasize small groups or mentoring relationships focused on studying the Gospels, teaching people to listen to the voice of the Holy Spirit, and living in obedience to Christ.
Through preaching, leaders should also help people find their ultimate identity in Christ rather than in a political movement or ideology.
Closing Question – What You Believe Now and Why
As a denominational leader in Canada, I’ve been reflecting on the insights of Russell Moore, whose work unpacks the evangelical political mindset in the United States. His observations resonate here, particularly in Alberta, where conservative leanings often shape public discourse. I see this dynamic creeping into Canadian politics, with both progressive and conservative pressures vying for influence in our churches. This has made me consider how I can guide our communities to engage faithfully without being consumed by conservative or liberal agendas.
For years, I leaned toward political disengagement, believing it kept the church above the fray. But Mmusi Maimane challenged my perspective in South Africa. He said, “You may not be interested in politics, but politics is interested in you.” His words hit home because neutrality is not an option when politics shape the lives of those we serve. The question is not whether to engage but how to engage politically in a way that honours Christ rather than grasps for power. The other question I have is, which politics should we be interested in? Stanley Hauwerwas contends that Christians should be interested in Kingdom politics, not conservative or progressive agendas. He writes:
Jesus does not seek to morally improve nor violently overthrow Rome, not because he was outnumbered but because his kingdom is a radical alternative, both to the violence of Rome and to those who would overthrow Rome with violence, but also to those who uphold the status quo. The righteousness of Christ’s kingdom cannot avoid being subversive, so much so that it will result in his crucifixion. Jesus calls forth a people capable of living in accordance with God’s new order in the midst of the existing one.[5]
Engagement doesn’t mean chasing power and dominance. Instead, it’s about equipping believers to become an alternative society, to seek the welfare of their communities, advocate for the marginalized, and resist the temptation to let politics define their identity. Through humility and courage, we can show that our ultimate allegiance is to God’s kingdom, not earthly power.
The tension I live in is that I cannot be apolitical, but neither can I be captive to politics. Our task is to disciple communities that engage the world as Christians first, rooted in Christ, and for the sake of His Kingdom.
[1] Russell D. Moore, Losing Our Religion: An Altar Call for Evangelical America, 1st ed (Penguin Publishing Group, 2023), 113–14.
[2] “Entry | Timelines | US Religion,” The Association of Religion Data Archives (the ARDA), accessed October 18, 2025, https://www.thearda.com/us-religion/history/timelines/entry?etype=1&eid=46.
[3] The Association of Religion Data Archives (the ARDA), “Entry | Timelines | US Religion.”
[4] N. T. Wright and Michael F. Bird, Jesus and the Powers: Christian Political Witness in an Age of Totalitarian Terror and Dysfunctional Democracies (Zondervan Reflective, 2024), 64.
[5] Stanley Hauerwas, Jesus Changes Everything: A New World Made Possible (Plough, 2025), 40–41.
About the Author
Graham English
I was born in Cape Town, South Africa 30 minutes from Table Mountain, the Indian Ocean and the Atlantic Ocean. My family immigrated to Vancouver, Canada where I spent my teen years, met Wendy, and got married. We now live on the Canadian prairies in northern Alberta. I think God has a sense of humour. I'm a follower of Jesus, work in leadership and church development, love my family and walk a lot.One response to “You May Not Be interested In Politics, But Politics Is Interested In You”
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Boom! Well done my Canadian friend. You seem to have a great grasp on American politics and for all the foreigners in our peer group, I would allow you alone to cast a vote here in our next election. 🙂
But in all seriousness, I just put one of your quotes in my book that I am writing and appreciate the way you describe Christian nationalism. How might you disciple people who want to remain very patriotic (seen as flying a maple leaf on a hockey stick in 20cm of snow) but don’t want to cross into the nationalistic category?