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Whatever our circumstances, Christians are called to pray for rulers and nations. We know the love and grace of Jesus, who gave himself for us while we were yet enemies, and who calls us to serve our neighbors sacrificially whether they believe as we do or not.

Three Examples of Engagement: Politics, Race, and Religious Liberty

One way that we can engage with the world around us is by attending to the practical needs of our neighbors. When tragedy strikes any community, Christians ought to be among the first to give time, money, and other resources to help those who have been harmed and to mend the social fabric. We can respond with compassion and love for the sake of our neighbors, with actions as well as with words. We can do so in response to tragedies that unfold in seconds, and to those that take shape over the course of decades.

Practical partnership does not require endorsing all of the goals or values of those with whom we partner.

Sometimes, loving our neighbors means engaging in politics. Washington Post columnist Michael Gerson recently observed that the maxim “politics always follows culture” is most often espoused by those who have the luxury of reflecting on culture. For many people, however, politics is not an afterthought but an urgent need. That is particularly true in areas where the social fabric is torn. In these settings, politics—and law, government, and public institutions—can often be a matter of life and death. Christians have a role to play in these settings, not as self-interested rulers but as active participants seeking the good of our neighbors. Of course, politics is messy, and Christians who engage in it will quickly find themselves working with people and institutions whose purposes are not gospel-oriented. But practical partnership does not require endorsing all of the goals or values of those with whom we partner.

Another area where Christians can bear witness in an anxious age is by committing to the work of racial justice. Despite the many failures of white-majority churches to take action in this area, the gospel has tremendous resources for seeking justice and peace across racial divisions. The death and resurrection of Jesus has broken down cultural barriers throughout history—no other major religion has spread as far and across as many cultures as Christianity.

For many people of color, frustration has outpaced hope. Yet Christians, as Thabiti Anyabwile notes, can resist “the temptation to hopelessness,” even in the “thick fog of despair that settles on entire blocks of families mangled and maligned by mass incarceration.” The consequences of mass incarceration are enormous, as are the ongoing realities of neighborhood and school segregation, education inequity, and employment and health care disparities. Christian hope is not blind optimism. But neither is it utter despair.

Christians of all races can learn how longstanding policies and practices around housing, education, and criminal justice disproportionately harm some of their neighbors. We can take the time to listen to the pain of our neighbors without presuming either easy solutions or insurmountable challenges (and sometimes we will need first to learn how to listen). Instead of walking away from challenges that seem “too big,” Christians who confront the barriers of race and class disparities can draw near to their affected neighbors through the power of the gospel. Suburban churches can engage in the hard work of understanding the personal and structural consequences of generational injustice. Through a posture of reconciliation and humility (not merely a vision of “community service”), they can engage urban communities through volunteering with early-stage literacy programs, partnering with ministries in underserved neighborhoods, and investing financial and human capital in local urban businesses.

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