I’ve written before on here about how I think we as Christians are fighting the wrong battle in the current political climate. We seem to be so excited about having the opportunity to secure our place in society and protect our right to what we believe, and yet we seem equally clueless that the mere suggestion that we intend to fight these battles is turning people off to Jesus. Indeed, in the last week most of the articles on non-conservative news sites that I follow which deal with Christians have focused on our efforts in several states to get lawmakers to pass laws protecting religious freedom which would ensure our rights at the expense of the rights of those we disagree with. I commented to one individual this week that the reasoning behind our actions is simple. We’re afraid. We’ve had a dominant role in society in this country for decades, and we’re terrified of losing that. This being said, I came across something in one of my old seminary textbooks last week that makes me think it might actually be a little bit more complicated than that. What I want to do in this post is explore that rationale somewhat, and hopefully, if you’re a follower of Jesus, you’ll start to see that we are, yet again, fighting the wrong damn battle.
One of the things I learned from my church history course was that individual perspectives within the church, whether good or bad, have often been around a very long time. A thousand years ago during the Middle Ages, for example, the church had a dominant role in European society much the same as what American Christianity has aspired to over the last few decades. The church at the time was structured around the sacramental system which in turn was based on the belief that certain actions communicated God’s grace to sinners. According to Mark Noll in his book Turning Points, as the church was the agency in charge of these sacraments, its role in society was therefore indispensable. Noll sums this up when he points out that, “with the widespread agreement that salvation was the most important reality, and the further agreement that salvation was communicated through and by the sacraments, it had to follow that the church, as the administrator of the sacraments, should offer a foundation for everything else in life.” In short, there was no area of life, from basic education to political power and everything else in between, where the church did not have a say. (Forgive me if you’re reading this and you ascribe to that system yourself. I am not attacking that system. As the name of this place implies, it’s for people of all backgrounds and beliefs, none of which I would ever attack. I am simply commenting on how society changed because of certain beliefs about that system.)
I know of many Christians who would agree, in theory at least, that such a dominant voice for the church would be a good thing. (I live in the South, where this role for is at least somewhat more of a reality than it is in other parts of the country.) I have also met many non-Christians who are horrified at the thought of this becoming a reality. My focus here is not to get in the middle of that particular fight. Rather, like I said, I am more interested in why we as Christians feel the way we do. To that end, what really caught my eye was Noll’s exploration of the rationale for the church dominance that existed during the Middle Ages. As we’ve already said, the sacramental system was at the heart of that dominance and yet, as Noll observes, “By the time learned theologians got around to providing rationales for the various sacraments and their uses, the system was already pretty much in place.” This is not say that Scripture played no role in that system, but that greater emphasis was instead placed on “the application of general theological principles and worship practices to the varied conditions of earthly existence.” In short, human logic played perhaps the key role in one of the most dominant positions the church has ever enjoyed in a society throughout its history. (That dominance also led to some of the worst abuses of church history, but again that’s actually beside my point here.)
My question for contemporary Christians, then, is what is behind our efforts to protect our position in society at the cost of actually turning people off to Jesus? Is it fear? Our own logic and reasoning? I mean, what could possibly be wrong with God’s own people having the dominant voice in society, right? Church history is full of some very tragic answers to that particular question. I would respectfully assert to you that our current efforts are not God’s doing but the fruit of our own rationales. We are, yet again, fighting the wrong damn battle, and our mistake will cost those watching us dearly in eternity.
Here’s my thing. In Galatians 5:1, we’re told that it is for freedom that Christ has set us free. Now in case we miss that point, the Apostle Paul has used the same Greek word for freedom three times in one sentence. A more literal translation would “it is for freedom that Christ has set us free into freedom.” As followers of Christ we’re already free, in the only way that really matters. Yet we spend our days trying to impose our standards not only on each other but on the world around us. And they look at us and laugh. Something like half of all so-called traditional marriages end in divorce, yet instead of addressing that problem we put our energy into fighting to make sure that our definition of marriage is the only legal definition. And depending on which source you go to for the statistics, anywhere from one quarter to one half of all LGBTQ youth in this country have attempted or seriously considered suicide at least once. Yet instead of responding to that brokenness with love and respect, we judge and condemn.
We are surrounded by people crying out for help, to know that someone sees them and cares about them. That freedom we have in Jesus puts in the perfect place to respond to that cry with love and compassion, yet more often than not we don’t. That’s the battle we need to be fighting.
 Noll, Mark A. Turning Points: Decisive Moments in the History of Christianity, 3rd. ed. (2012, Baker Academic, Grand Rapids, MA), 116.
 Ibid., 117.
 Ibid., 116.