A while ago I received a comment from one who felt put-off by a political comment made during a formal presentation at a college Christian outreach ministry meeting:
When I was at the college ministry meeting, someone made a comment that the war in Iraq is an example of a call similar to a call that one has to be a missionary. This upset me, and I'm probably wrong, but I felt that a statement like that could drive away any Democratic non-Christians in the audience, or people returning to faith perhaps. I feel that in Christian circles, unless the orientation of everyone politically is already known, the subject should be deftly avoided...
...To which I responded:
I think you're correct, and I believe this comment was unfortunate. One's political leanings are not a criterion for being a Christian.
Graham Cooke wrote a little book entitled Hiddenness and Manifestation, wherein he expressed his premise that there are times in one's life when God seems very close, when fellowship is real, when a person has a sense of God's constant presence, and one knows His leading. Then there are times of "hiddenness" when God seems to be far away, fellowship seems stale, God seems silent, one's prayers seem to bounce off the ceiling, and so forth. St. John of the Cross broached the same concept in Dark Night of the Soul. Graham's point is that during times of apparent "hiddenness," God isn't far off at all, but He will withdraw his felt manifestation from a person in order to strengthen their faith, turn their heart toward Him, and develop within them a hunger for the things of God. In fact, Graham said that he's grown to appreciate the times of "hiddenness" more than the times of manifestation because it's in those times that one finds their yearning for God heightened.
I recently picked up a book at the library that I first read a number of years ago which discusses the same premise. In Hope in Time of Abandonment, Jacques Ellul presents the theory that we live in a time of history when God is basically "silent," where there are few true manifestations of God within the church. Ellul's book was written some 25 years before Graham Cooke's, but Ellul is talking about the same thing as Graham, but on more of a macro scale, on the scale of the entire church in our current point in history.
Ellul mentions a number of signs that we live in a time of "abandonment" (probably a poor term, since scripture does use the term "hiddenness," which Graham uses). One of the notes from my earlier reading of Ellul's observations was, "In the powerlessness of the church, the church has clutched at politics, but the nature of politics inevitably produces divisiveness, which produces a hardening on the part of those in the world, and because politics is human fleshly effort, this will result in discouragement and a failure to achieve expectations among Christians. Reliance upon politics to secure 'change' is evidence of how sickly the church has become. Politics has become an obessession with some Christians, and it's an indication of the weak state of the church." Ellul was something of a "prophet," in that as a French scholar writing in the mid-to-late 20th Century, he was largely discussing what he observed in Europe and in the European church (he was part of the Reformed Church of France), and the US has proven to be about 25-30 years behind Europe. So, the things that Ellul was pointing out about the church in Europe 25 years ago are coming to be true of the American church today.
I think there's a general powerlessness within the church, mainly because the church has gotten away from teaching grace in Jesus Christ, and away from preaching the centrality of Christ to our living out our lives as Christians. Because the church has largely jettisoned Jesus, it's been trying to find something -- anything ("purpose," seeker-friendliness, social relevance, social reform, politics) -- to hang its hat on and from which to draw its motivation. Politics has become one such thing which has replaced Christ.
Now, having said this, the church and individual Christians have always been involved in social reform, and in societies that permit it, in political action. The Wesleyian revival in England in the 1700s resulted in the passage of child labor laws, and in improvements in the workplace. (These reforms were a secondary off-shoot of the Wesleyian revival -- the Wesleys didn't specifically campaign for the passage of child labor laws -- but social reforms occurred as the society was reformed by the influence of spiritual revival.) John Newton (who wrote "Amazing Grace") used to be captain on a slave ship, and upon his conversion began to work for an end of the slave trade in the British empire. William Wilberforce, a dedicated and well-known Christian in England in the late 1700s, was a member of Parliment, took up Newton's effort and campaigned for an end to the slave trade and slavery throughout the British empire. What it took a civil war to do in this country, Wilberforce was able to accomplish peacefully, through determined effort, and PRAYER. In this country, leading abolitionists were Christians and specifically pastors who preached against slavery. The prinicipal civil rights leaders in the 1950s and '60s were black pastors. So, the church, and Christians, have always been involved in politics and in social reform. But their involvement sprang from a sense of justice consistent with the character of God, not from a kneejerk adherence to some political ideology.
When Christians have put more faith in politics and in political philosophy than in God and the gospel, major errors have followed. Some Christians took up the teachings of Marx in the mid-20th Century, which resulted in the emergence of "Liberation Theology" which aligned itself with bloody communist revolutions in the Third World, particularly Ernesto Che Guevara in Latin America, Castro in Cuba, Mao in China, even Stalin in the Soviet Union. Mao and Stalin were two of the bloodiest tyrants in history, yet they duped undiscerning Christians into supporting their movements under the justification that they were helping the "downtroddened." The current pope, Benedict, was a leading opponent of "Liberation Theology" in the 1960s, and his recent statements about the centrality of Christ to the faith of the Christian indicate that he sees faith and a close walk with Christ to be more transforming than politics.
We are told, or we should at least discern, that we should never put our faith in a man, or men, or in politics, or in a political party, or a political ideology. We are certainly told in scripture to pray for our leaders, to pray that they'll promote justice and peace. I think we have an obligation to pray specifically for President. Bush, first, because he's the President and we're commanded to pray for our leaders, and second, because he is a professing Christian and we should pray that he will walk closely with God, discern His purposes for this country, and that he'll listen more to the leading of the Spirit than to his advisors.
With regard to Iraq, some see the effort there, and in the war on terror in general, as having spiritual implications. Many believe that the strife we see in the physical realm is linked to a conflict in the spiritual realm, and hench, spiritual weapons can be brought to bear against the strife seen in the world. In regard to Iraq, we should pray that justice will be promoted through the US presence there; that freedom will take root; that people in Iraq will have freedom of speech, freedom of assembly, freedom of association; that there will be expanded freedom and rights for women and ethnic minorities; that terror there against democratic reforms will be put down; that the church in Iraq will be strengthened; that in a growing atmosphere of freedom in Iraq the gospel can be preached without hindrance; and that ultimately Iraq will be an example in the Arab/Muslim world of tolerance, freedom and opportunity, which will change the political, social, and religious chemistry throughout the entire Middle East, that hope will replace dispair, and that the causes of terrorism will evaporate. These goals are not simply political goals, but are worthy of prayer. This does not mean, however, that we have to endorse, or view as "godly," any particular military strategy or tactic in Iraq, or that the Administration gets a free pass on its policies.
To summarize: It's wrong to make overtly political comments in a Christian meeting, I believe. The gospel does not follow politics, but politics can follow the gospel; Christians have always been involved in social and political reform, and should be; more than activism, Christians should be praying for overarching interests like justice, freedom, tolerance, love, service, and decency in both politics and society, and shouldn't view one political party as being the vehicle for achieving these things; the conflicts we see in the world may be an indication of spiritual conflicts in the heavenlies, and we should incline our spirits to discern what the spiritual roots of these conflicts are, discern God's will, and pray accordingly; Christians should never give carte blanche to any political tactic, policy, or ideology; and ultimately, what the church needs more than anything is to deemphasize politics and get back to preaching the grace of God through Jesus Christ, and the riches and resources available to Christians by virtue of our union with Christ.