When contending for the involvement of Christians within the democratic process in America, we have to address the unfortunate reality that many people under the guise of Christianity have been violent, mean-spirited, and downright mean and nasty towards the very people whom God sent His Son to die, people with whom He has called us to share the Gospel with in the political realm in both word and deed.

The bombing of abortion clinics, picketing the funerals of homosexuals with signs that say, “God Hates Fags,” and calling for the killing of terrorists, saying that we should “blow them all away in the name of the Lord” (Jerry Falwell, CNN Late Edition) are not actions done in love.  This is not the way that Christians are called to submit to the government (Romans 13.1) and engage in the political process.  Those who claim that they are serving Jesus Christ and furthering His kingdom with such malice are misguided and wrong.  Our submission to and involvement in the government and political process is to be in love. 

As Christians, we have much to learn in engaging the democratic process in love.  If our political engagement is carried out in a way that does not reflect the love of God as expressed in Jesus Christ, then we run the risk of irreparably damaging the bridge between Christians and non-Christians.  In fact, much damage has already been done.  From the research of The Barna Group, David Kinnaman and Gabe Lyons commented,

Christians need to be aware of their reputation in this [political] arena, not only because it influences their political engagement, but because it affects their ability to connect with new generations who are innately skeptical of people who appear to use political power to protect their interests and viewpoints.  This perception may not always be    accurate, but it contributres to outsiders’ mistrust of Christians (Unchristian, pg. 157)

Although we have seen both Christians and non-Christians call for the privatization of religion, more people are not concerned with Christian involvement per se, “but they disagree with our methods and our attitudes” (ibid., pg. 156).

You see, from their research Kinnaman and Lyons observed among those polled that Christians,

seem to be pursuing an agenda that benefits only ourselves; they assert that we expect   too much out of politics; they question whether we are motivated by our economic status rather than faith perspectives when we support conservative politics; they claim we act and say things in an unchristian manner; they wonder where Jesus would use political power as we do; and they are concerned that we overpower the voices of other groups (ibid., pg. 155-156).

Our love of God not only compels us to be faithful to Him, our love for God is to be marked by the love of our neighbor, irrespective of their religious expression or political ideology.  With this in mind we need to examine the context of Romans 13.1-7 and observe how a theme of love is woven throughout.  Afterwards we will consider how love is to be worked out within the political process.   

The fabric of love in the larger context of Romans 13.1-7

Leading up to our passage of study, Paul spent a considerable amount of time emphasizing acts of selfless love in Romans 12.9-21 (Matthew G. Neufeld, Submission to Governing Authorities: A Study of Romans 13.1-7, pg. 93) culminating in his affirmation, “Do not be overcome by evil, but overcome evil with good” (Romans 12.21).  What does this have to do with Romans 13.1-7?  This is simple.  Due to the “specific verbal cross-references” of Romans 12.9-21 and Romans 13.1-7, these passages must be read as one continuous whole and not two separate passages (John Howard Yoder, The Politics of Jesus, pg. 196).  In view of this we can reason that Paul’s emphasis on selfless love is to be carried out in our relationship with the government. 

Not only is the role of love observed in this way, we also observe that Romans 13 possesses a common thread of love woven throughout it as well.  It’s unfortunate that our English Bibles does not show the comparison between Romans 13.7 and 8 and how they are related.  For instance, the words “render to all what is due” in verse 7 and “owe” in verse 8 come from the same root word (ὀφείλω).  So this means that verse 7 and 8 could be read like this:

Verse 7: “Render to all what is due,” and

Verse 8: “Nothing is due to anyone except to love” (ibid., pg. 196).

We not only submit to the government by paying taxes and engaging in the democratic process, but we are to submit to the government, those that serve within it, and each and every citizen in America in love.   

We are told by Paul in the rest of verse 8 that “he who loves his neighbor has fulfilled the law.”  And at the end of verse 9 and all of 10 we are told that everything we do is summed up in these two sayings: “You shall love your neighbor as yourself” and that “Love does no wrong to a neighbor; therefore love is the fulfillment of the law.”  As Christians, we are to love others as we love ourselves.  This manner of love does no wrong to our neighbor, even through public policies.  The love of God and our neighbor is the fulfillment of everything God requires of us.    

So as we engage the political process, we are to do so in love; we are to speak the truth, but in love; we are to hold the government accountable for its actions, but in love.  The standard of love that we use in judging all of our actions is the standard that Jesus Christ set by humbly sacrificing Himself for us on the cross. 

How does this practically work out in the democratic process?  There will be more on this next week, so check back then. 

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