“Constantinianism of the Left?” Chuck Gutenson

Imitatio Christi (Chuck Gutenson): Constantinianism of the Left? (HT: God Blog, Jim Wallis)

One of the frequent critiques leveled against those of us in the progressive community is that, due to our engagement with the political process, we are simply engaging in a Constantinianism of the left.  This critique invites a couple of questions.  First, what exactly is “Constantinianism”?  And, second, why is Constantinianism a problem?  To answer the these questions, we need a very short brush up on church history.

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First, we need to be much more explicit on this point:  from a Christian perspective, the hope of the world is in Jesus Christ, and he has chosen to center this hope in the church he established.  Readers of our work should not have to figure out that we believe this by deducing it from our positions. …

Second, and closely related to the first point, we should see our work, both indirectly and directly, as serving the revitalization of Christ’s church. …

Third, we must become clearer about the difference between embracing political activism because it is the center of our misplaced trust and embracing political activism because we expect our public policies and institutions to live up to God’s intentions.  Often, I fear, we put this question badly.  The right question is not what is the biblical role for government.  Instead, the question should be two-fold:  1) what would a society that lives in accord with God’s intentions look like?  And 2) how does God intend public policies and institutions to serve the emergence of such a community? …

Fourth, we simply must improve our use of Scripture.  The Christian Scriptures are not a collection of pithy wisdom sayings that are to be withdrawn from their context on an “as needed” basis. …

There is some really good stuff in this article and it encourages me that Jim Wallis is the one who highlighted the article. Tony Campolo and Ron Sider are people often considered to be in a similar league with Wallis. Campolo has always sought to be in conversation with a broad range of Evangelicalism. Ron Sider has a long history of constructively engaging Evangelicals who politically disagree with him. Two recent examples: Two years ago, Sider was co-editor of Toward an Evangelical Public Policy with the late Dianne Knippers, executive director of the Institute on Religion and Democracy, an organization many progressives revile (mainline types to the point of hysteria.) Last October, Sider visited Grand Rapids to debate Robert Sirico of the Acton Institute. I wish we would see more of this engagement from the Sojourners community.

I have been acquainted with Sojourners for almost three decades. I have read their materials off and on. In recent years (and especially in the last year), I have virtually quit reading their materials altogether (although I still get Sojo emails.) They attempt to position themselves as a "third way" for Evangelical politics. Frankly, I now see them more as the Christian Coalition or the Moral Majority arm of the Democrats.

I'm glad Jim Wallis highlighted this article, and maybe it indicates a different wind blowing from D.C. I hope so.


Comments

4 responses to ““Constantinianism of the Left?” Chuck Gutenson”

  1. I am impressed that the author of this article raises the question. I do not, however, buy the article.
    There are two related problems with Constantinianism. The first is that the church loses itself to the state and Christian actions are replaced with others that claim the name. The second is equally problematic, though. The church controls the state – where the person doing the controlling believes he or she is speaking for God. This is blatant any time one uses the word prophetic for political action.
    Both of these are problems – but the second is less obvious. It is a problem because it tends to be used to baptize the personal preference of the particular Christian – and to extend his or her will over others. It backs up this activism with a kind of ‘divine endorsement’. The fact is that political activism is and always been marked by inconsistency – often the same people favor beneficial and harmful things at the same time. It is not reasonable to suppose that God endorses both the good and the evil – but I have yet to see an inconsistent political activist who uses religious language be able to differentiate between his or her opinions and what comes from God. This concept whether applied by progressives or conservatives in no way differs from the guiding philosophy of sharia law – except on the individual details. The rationalization is identical.
    I also find it rather disingenuous that a person actually seems to believe that God’s politics will be always progressive.

  2. Thanks for these observations, Will. Engaging with the state as a Christian is perilous adventure.
    I don’t expect a progressive to suddenly abandon her or his perspective in order to enter a more productive dialog. That a progressive might think things will most often come down on the progressive side of things does not bother me so much. What I think is more important is some shared boundaries about how we as Christians are going to engage other Christian with whom we differ and how will we engage the political realm. I think he did make a contribution along these lines.

  3. You’re right that it is not reasonable to expect people to abandon their pet political philosophies. Some shared boundaries would be useful. Unfortunately political discourse has its own set of boundaries that don’t really reflect particularly Christian ones. What is normative in political discourse is not really compatible with Scripture. I tend to view this enterprise as fraught with peril from the outset. (Yes, I acknowledge that there are certain moral imperatives that require political advocacy, and I don’t fault Christians for being politically active. I do, however, have problems with both the cost to the church in loss of Christian identity, and the damage to society that will occur when the church (as an organization) wields strong political power.

  4. “…and the damage to society that will occur when the church (as an organization) wields strong political power.”
    Amen!

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