It is impossible to be fully Christian in the absence of other Christians. These days, with the sheer volume of spiritual options at our disposal, it’s easy to think of our spiritual lives as a merely personal journey. Christian radio, podcasts, a treasure trove of Christian writings—all of these start to seem like a menu from which we may order to satisfy our individual spiritual tastes.

Yet this is wholly alien to New Testament Christianity, which emphasizes the need to recognize the way we fit together in the larger body of Christ.

At the end of his letter, Paul shifts his tone from the theological concerns that dominated the earlier chapters, to a personal reflection of Christian ministry in the past, present, and the future.

PAST MINISTRY

It was customary, in Paul’s day, to include expressions of confidence in the closing of important letters. But we shouldn’t read this as little more than an email signature; we should see this as Paul’s deeply personal reflection on the past work in the gospel:

14 I myself am satisfied about you, my brothers, that you yourselves are full of goodness, filled with all knowledge and able to instruct one another. 15 But on some points I have written to you very boldly by way of reminder, because of the grace given me by God 16 to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit. 17 In Christ Jesus, then, I have reason to be proud of my work for God. 18 For I will not venture to speak of anything except what Christ has accomplished through me to bring the Gentiles to obedience—by word and deed, 19 by the power of signs and wonders, by the power of the Spirit of God—so that from Jerusalem and all the way around to Illyricum I have fulfilled the ministry of the gospel of Christ; 20 and thus I make it my ambition to preach the gospel, not where Christ has already been named, lest I build on someone else’s foundation, 21 but as it is written,

“Those who have never been told of him will see,
and those who have never heard will understand.” (Romans 15:14-21)

One of the great advancements that the early Church got to experience was the extension of God’s program to Gentiles. The “signs and wonders” were visible expressions of the Holy Spirit which served to authenticate that they were, in fact, included into God’s program (cf. Acts 2:22; 5:12).

PRESENT ENDEAVORS

Paul now turns his attention to what’s going on at present:

22 This is the reason why I have so often been hindered from coming to you. 23 But now, since I no longer have any room for work in these regions, and since I have longed for many years to come to you, 24 I hope to see you in passing as I go to Spain, and to be helped on my journey there by you, once I have enjoyed your company for a while.25 At present, however, I am going to Jerusalem bringing aid to the saints. 26 For Macedonia and Achaia have been pleased to make some contribution for the poor among the saints at Jerusalem. 27 For they were pleased to do it, and indeed they owe it to them. For if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material blessings. 28 When therefore I have completed this and have delivered to them what has been collected, I will leave for Spain by way of you. 29 I know that when I come to you I will come in the fullness of the blessing of Christ. (Romans 15:22-29)

At least part of what was going on here was to use the material blessings from Macedonia and Achaia to solve some of the financial issues going on in Jerusalem. But this would also serve to cement relationships between churches of various stripes throughout the region—many of which would now contain Gentile believers.

FUTURE MISSION

Finally, Paul turns his focus forward, looking beyond his present to what God might do in the future:

30 I appeal to you, brothers, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God on my behalf, 31 that I may be delivered from the unbelievers in Judea, and that my service for Jerusalem may be acceptable to the saints, 32 so that by God’s will I may come to you with joy and be refreshed in your company.33 May the God of peace be with you all. Amen. (Romans 15:30-33)

The “amen” could almost be the close of the letter, were it not for the fact that Paul went on with some closing thoughts in the next chapter. His prayer is twofold: for safety and for success.

We need to understand the past, present, and future in order for God’s kingdom to flourish in today’s Church. Too often we get fixated on just one of these three things and neglect the other two. To idolize past success fosters a strong sense of nostalgia, but no real forward momentum. To focus on the future and neglect the past is a form of deliberate amnesia—a disconnect from the body of believers that paved the way for us today. We need one another—across all generations—if we’re going to make this thing called Church work.

One writer refers to the Church as God’s “unfinished project,” and I like that. It helps us to remember that we are building a body of believers, but this growth is not completed until the return of Jesus. To that end, let us remember that we’re in this together, and each of us has a role to play as we continue to grow together.

We’ve all been there. We’ve all had to deal with that person or two who just seems unbearable, who places more and more demands on our shoulders until we find ourselves wondering which straw will finally break the proverbial camel’s back. I’ll give you the bad news first: life will always be filled with difficult people. The good news is that God provides us the strength to endure.

Paul had previously addressed the issue of the “weaker” Christians who felt convicted to adhere to certain religious duties in their Christian walk. Now, Paul turns his attention to those who are “strong.”

We might imagine that many early Christians had no qualms about things like eating meat, or skipping certain Jewish “Holy days,” and it would have been easy to look down on those whose convictions ran the other way. In today’s terms, it’s not hard to find those Christians who enjoy their craft beer, stream Hillsong on their iPhone, and wear faded jeans to a Sunday service. And I image that this group might feel a bit of smugness toward those who abstain from alcohol and wear a necktie to their church’s potluck and hymn-sing. Obviously, I’m drawing a bit of a cartoonish caricature, but my point is this: Christ-follower, if you celebrate your freedom in a way that mocks the convictions of others, you’re not operating as a “strong” Christian, but a foolish one.

Paul writes that the strong in Christ have social responsibilities toward those who are weak:

We who are strong have an obligation to bear with the failings of the weak, and not to please ourselves. 2 Let each of us please his neighbor for his good, to build him up. 3 For Christ did not please himself, but as it is written, “The reproaches of those who reproached you fell on me.”4 For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope. 5 May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, 6 that together you may with one voice glorify the God and Father of our Lord Jesus Christ. 7 Therefore welcome one another as Christ has welcomed you, for the glory of God. (Romans 15:1-7)

Paul recognized that Christ’s church would be full of different men and women, all of whom are at different places in their walk with Christ. The “strong” may have felt tempted to flaunt their freedom, or to mock the “weak” in an attempt to mold them in a different understanding of their Christian walk. Paul is saying that Christ’s followers should show love to one another—that the strong should “bear with the failings of the weak”—in order to build the body.

But wait, you might object, doesn’t this mean that the weaker Christians win? Paul is saying that this is exactly the sort of question that doesn’t make sense in the Christian community. We fear that tolerating people will turn us into doormats—that they can have their way and we have to cater to them.

But that’s not what Paul is saying either. He’s saying that because Christ took on our reproach and our shame, he also bore the shame of those we struggle to get along with. Therefore the cross sets us free to love our neighbors—even those we don’t get along with.

This is why Paul goes on to say that Jesus served all of God’s people regardless of their original background or the “Jewishness” of their character:

8 For I tell you that Christ became a servant to the circumcised to show God’s truthfulness, in order to confirm the promises given to the patriarchs, 9 and in order that the Gentiles might glorify God for his mercy. As it is written,

“Therefore I will praise you among the Gentiles,
and sing to your name.”

10 And again it is said,

“Rejoice, O Gentiles, with his people.”

11 And again,

“Praise the Lord, all you Gentiles,
and let all the peoples extol him.”

12 And again Isaiah says,

“The root of Jesse will come,
even he who arises to rule the Gentiles;
in him will the Gentiles hope.”

13 May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope. (Romans 13:8-13)

The gospel application is this: because all people may experience the love and acceptance of Christ, you and I have no basis for drawing boundaries between people at different places along their spiritual walk.

But, if we return to what Paul said in verse 2, our greater obligation is the building of the body of Christ. Bearing with “weaker” Christians doesn’t mean affirming their habits or their beliefs; in many cases our Christian siblings need to be challenged.

People grow; people change. In the meantime, though, Christ’s followers can cultivate a grace-saturated community into which all of God’s people may grow and flourish. We can’t do this by focusing on individual needs, but we can do this by laying down our lives like Christ.

Some years ago I found myself the leader of a Bible study composed of a group of young adults. One night a young couple came to me to raise a concern. It seemed that the week before, a small section of the group had gone out after Bible study—to the bar area of a local restaurant. Having not been present at this gathering, I can only assume that those who went (1) were of legal age and (2) drank responsibly, at least in the eyes of the state. But this young couple was a bit hurt that a group of Christians would be at a Bible study one minute, and downing glasses of beer the next. And, as I learned, their concern rose not from a background of religious conservatism, but from their prior struggles with alcohol and their desire to remain “clean.”

What was I to say? What would you say?

As Americans we have elevated the spirit of individualism to almost a sovereign virtue. But as citizens of God’s kingdom, we recognize our social obligations within the body of Christ. In his letter to the Romans, Paul addresses what we often call “disputable matters.” We might apply this term to a whole range of issues, but naturally the one that often receives the most attention is the question of Christians and alcohol.

CHRISTIAN LIBERTIES

One of the core challenges of diversity within the body of Christ is the variety of expressions of the Christian faith. In Paul’s day, there were apparently some who insisted on observing certain “Holy days” (perhaps for their Jewish significance) and others who were strict vegetarians (perhaps to avoid eating meat that had been offered to idols). Whatever their reasons, Paul says that when the Bible is silent on such issues, God’s people should be cautious about insisting everyone follow the same rules:

As for the one who is weak in faith, welcome him, but not to quarrel over opinions. 2 One person believes he may eat anything, while the weak person eats only vegetables. 3 Let not the one who eats despise the one who abstains, and let not the one who abstains pass judgment on the one who eats, for God has welcomed him. 4 Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Lord is able to make him stand.

5 One person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind. 6 The one who observes the day, observes it in honor of the Lord. The one who eats, eats in honor of the Lord, since he gives thanks to God, while the one who abstains, abstains in honor of the Lord and gives thanks to God. 7 For none of us lives to himself, and none of us dies to himself. 8 For if we live, we live to the Lord, and if we die, we die to the Lord. So then, whether we live or whether we die, we are the Lord’s.9 For to this end Christ died and lived again, that he might be Lord both of the dead and of the living.

10 Why do you pass judgment on your brother? Or you, why do you despise your brother? For we will all stand before the judgment seat of God; 11 for it is written,

“As I live, says the Lord, every knee shall bow to me,
and every tongue shall confess to God.”

12 So then each of us will give an account of himself to God. (Romans 14:1-12)

Paul isn’t saying that these concerns don’t matter, he’s saying that we should be careful to distinguish between absolute moral standards, personal convictions, and cultural practices. In Paul’s day, there were those who insisted upon abstaining from eating meat. Ok, Paul seems to say, but don’t pass judgment on those who celebrate their Christian liberty with a porterhouse.

This, of course, is where I’ve seen many young people’s eyes light up. Because it’s usually here that they realize that hey, if they’re of age, they can enjoy a beer or a glass of wine or two. After all, while the Bible prohibits drunkenness, it never labels alcohol as sinful. Hey, even Jesus turned water into wine. So if we apply this text to this issue, we can see how there might be good, Godly Christians who differ on this issue. And that’s ok. What’s not ok, if we hear Paul correctly, is to apply my own standards to someone else. This means that if I choose to abstain from drinking, it’s not ok for me to look down on someone who chooses to have a drink, But it also means—and young people, take notice—that if I choose to drink, that I look down on others as being prudish or uptight. There may be wisdom, after all, in abstaining. You don’t have to look very hard to find people for whom alcohol (and other substances) have had a ruling influence over their life. I knew of one young man who couldn’t even hear ice cubes rattling in a glass without feeling the desire for alcohol. It’s for these and other reasons that Paul makes clear that we must understand personal freedom within the broader framework of our social responsibilities.

STUMBLING BLOCKS

Paul writes that Christ’s followers should go out of their way to ensure unity between one another on these issues:

13 Therefore let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother. 14 I know and am persuaded in the Lord Jesus that nothing is unclean in itself, but it is unclean for anyone who thinks it unclean. 15 For if your brother is grieved by what you eat, you are no longer walking in love. By what you eat, do not destroy the one for whom Christ died.16 So do not let what you regard as good be spoken of as evil. 17 For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit. 18 Whoever thus serves Christ is acceptable to God and approved by men. 19 So then let us pursue what makes for peace and for mutual upbuilding.

20 Do not, for the sake of food, destroy the work of God. Everything is indeed clean, but it is wrong for anyone to make another stumble by what he eats. 21 It is good not to eat meat or drink wine or do anything that causes your brother to stumble. 22 The faith that you have, keep between yourself and God. Blessed is the one who has no reason to pass judgment on himself for what he approves. 23 But whoever has doubts is condemned if he eats, because the eating is not from faith. For whatever does not proceed from faith is sin.  (Romans 14:13-23)

It is impossible to be fully human in the absence of other humans, and likewise it is impossible to be fully Christian in the absence of other Christians. Our decisions impact more than just ourselves. Paul doesn’t ask that Christ’s followers cave in to each other’s demands; he’s saying that we should have the sensitivity toward one another not to allow our liberties to do damage to our brothers and sisters in Christ.

How might this relate to the question of alcohol? Consuming alcohol isn’t necessarily morally wrong; harming your brother is. Paul is encouraging his readers to maintain unity even if it means surrendering our “rights.” For love always—always—comes before our Christian freedoms. You will never get me to say that alcohol is inherently sinful, but I fear that many Christians have been quick to celebrate this freedom and slow to consider its implications.

So what about that young couple? To be honest, I don’t remember what I said to them. If I were facing the same dilemma today, this is what I might say:

• To the young couple, offended by the sight of Christians drinking at the bar: You have every right to desire to shield yourself from behaviors—and substances—that once enslaved you. Your desire for purity from alcohol is, for you, a good and noble thing. But not everyone has walked your road, and not everyone has been in your shoes, for which reason we should all be cautious about drawing conclusions based on others’ behavior. And yes, I know that you may not have wanted to be put in this position, but my gentle challenge to you is that if you are invited to a restaurant with a bar there’s a good chance you might be exposed to the sights and smells of your former lifestyle. There may be wisdom in finding out where you’re headed before you accept an invitation, lest you find yourself here again.

• To those who enjoyed your liberties, unaware you were causing offense: I get it; you have your liberties. No one has the right to question your salvation because of this issue. But the fact remains: you have missed an opportunity to love your neighbor. We don’t always know the backgrounds of those around us—for which reason we must be cautious about exercising our liberties in a way that causes others to “stumble.” We need one another, and our goal of love should triumph over any personal liberties we might cling to.

I realize, as well, that this is a conversation that demands nuance. Still, the overall principle is clear: we are at liberty with certain choices, but the gospel provokes us to surrender these liberties for the sake of unity and love.

Christianity has a PR problem, and if we’re looking for the culprit we have to look no further than our bedroom mirror.

Jesus, of course, warned that an unbelieving world would reject His followers, but He also encouraged His people to be “in the world but not of the world.” To be at odds with the world may be inevitable, but it is not the Christian’s goal.

Our unbelieving friends and neighbors have no trouble naming the things that Christianity is typically against. As a matter of fact, some years ago a group of researchers asked non-Christians to describe Christianity. The top six answers were as follows: “hypocritical,” “judgmental,” “too political,” “anti-homosexual,” and “too focused on getting converts.”

What about you? If your neighbors had to describe Christianity based on what they’ve seen of your faith, what do you think they’d say?

DEEPER RELIGION

For years we’ve been living with the assumption that Christianity suffers from the baggage of “religion.” So we took strides to re-define ourselves. “It’s a relationship,” we insisted; “not a religion.”

I grew up hearing this. I often found myself saying this. But you know something? None of my non-Christian friends ever bought it. Your mileage may vary, but my friends always heard this as another in a long string of religious clichés. As I’ve gotten older, I find the idea that we should jettison all religion a bit simplistic, and if I’m being candid I’ve often feared that such statements have contributed to a faith deep with emotion yet shallow on virtue. Such faith rarely makes a lasting impression on the world around us—heck, such faith often fades from our hearts when our sincerity runs thin.

In his letter to the Romans, Paul takes time to discuss the nature of Christian conduct. The following section comes immediately after a section dealing with Christians and human government, so it seems quite reasonable to understand this in terms of Christianity in the public arena.

Paul writes:

8 Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. 9 For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.” 10 Love does no wrong to a neighbor; therefore love is the fulfilling of the law. (Romans 13:8-10)

Perhaps the answer isn’t less religion, but deeper religion—a truer, more robust expression of God’s truth. More than anything, Paul says, the Christian life is exemplified by love. Love—not a t-shirt slogan, not a boycott, not a particular posture toward politics—love is what Christians are to be known for.

LIVING RIGHTLY

Paul goes on to help us understand this imperative in light of our place in God’s story:

11 Besides this you know the time,  that the hour has come for you to wake from sleep. For salvation is nearer to us now than when we first believed. 12 The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armor of light. 13 Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarreling and jealousy. 14 But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires. (Romans 13:11-14)

His imagery here emphasizes the coming of the Day of the Lord—that is, the Second Coming of Christ when all will be made whole, and we can truly count ourselves among the “saved.” For Paul—and most of the other writers of our New Testament—this day seemed “soon.” For us, we know that centuries have passed since these words were written, but the day can be just as “soon” for us today as it was then. Paul’s point is that if this kingdom is coming soon, man’s empires pale in comparison. It’s as if he’s saying that if a feast is coming, it’s foolish to gorge ourselves at a dirty taco stand.

Love and character, therefore, form the most elemental basis of Christian discipleship. Christianity is, principally, a set of beliefs—but these beliefs take shape in the life each of us lead as we seek to “put on Christ.”

Our world will always stumble over the cultural expressions of Christianity, with all our boycotts, stale slogans, and “Christianized” forms of music and movies. But wouldn’t it be great if our friends and neighbors saw us for more than that—saw us for men and women of deep character and abiding love? If our world is going to stumble over Christ’s followers, than let them stumble over our love; let them stumble over our character. And let us be there to show them how to walk like Jesus.

“It’s never been this bad before.”

If you’re anything like me, you’ve caught yourself saying those words more than a few times during our most recent election cycle. Our choices seemed impossible; our newscasts seemed untrustworthy. Even now, months following the inauguration, it’s tempting to listen to the news with a mounting sense of panic. With every new development, with every piece of “click-bait” that surfaces on our radar, we increasingly find ourselves pushed toward either fear for our future or outrage toward our political adversaries. “It’s never been this bad before,” we continually insist, and behind this statement lies a set of assumptions of how the world is ordered.

In an era of “fake news” and political panic, we must be men and women of deep, Christian principles. For without principles, we can only react to the play-by-play, our hopes hanging on the secular prophets who ask us to “stay tuned” for the next in an endless sequence of new developments.

How does the gospel rescue us from a world of fear and division? What is the relationship between God’s kingdom and human government?

HONOR YOUR LEADERS

Paul would have been no stranger to a climate of political instability. Likewise, Paul’s first readers would have been all too familiar with both the triumphs and shame of the Roman Emperor Nero, who ruled from 54-68 A.D. So it’s significant for us, that Paul includes politics in his larger discussion on what it means to live as a follower of Jesus:

Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. 2 Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. 3 For rulers are not a terror to good conduct, but to bad. Would you have no fear of the one who is in authority? Then do what is good, and you will receive his approval, 4 for he is God’s servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God’s wrath on the wrongdoer.5 Therefore one must be in subjection, not only to avoid God’s wrath but also for the sake of conscience. 6 For because of this you also pay taxes, for the authorities are ministers of God, attending to this very thing.7 Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed. (Romans 13:1-7)

Since the days of Noah, human governments have had two responsibilities: to punish evil and to promote good. In the New Testament in particular, this and other writings emphasize a responsibility to “honor” civic government (cf. 1 Peter 2:13-17; Titus 3:1; 1 Timothy 2:1-4).

The Greek terms here are unambiguous: the words that Paul uses are exclusively used for human authorities. So yes; Paul is saying that Christ’s followers are to show “honor” and “respect” to human authorities.

On what basis? Paul is equally clear on this point: human government is a direct extension of the will of God. The book of Daniel tells us that God “removes kings and sets up kings” (Daniel 2:21). Solomon likewise tells us that “the king’s heart is a stream of water in the hand of the Lord; he turns it wherever he will” (Proverbs 21:1).

But wait, you might ask, what about ungodly men? Historically speaking, the Bible has affirmed that even ungodly men can be used for God’s ultimate purposes, such as when King Cyrus was deemed God’s “anointed” (Isaiah 45:1).

Granted, this doesn’t mean our civic leaders receive a “blank check” for their policies or for their character. We can find multiple examples in the Bible where men and women of God defied their leaders for Godly purposes—such as when Daniel’s companions refused to bow to the image of the Babylonian King Nebuchadnezzar. But it does mean that as followers of Jesus, our allegiance to God’s kingdom transforms the way we engage in the political arena here on earth.

LIVING AS DUAL CITIZENS

One of the primary ways that the gospel transforms our political engagement is by re-ordering our priorities. We are “dual citizens,” so to speak—inhabiting the “City of Man” even as we place our trust in the “City of God.” This is why Paul says that “our citizenship is in heaven” (Philippians 3:20).

Ancient thinkers have historically framed this in terms of “immediate” and “ultimate” hopes. Our ultimate hope is in God—His love, His kingdom, His sovereign control. Yet because we are also citizens of the present age, we place immediate hope in God’s gifts to us. For instance, we trust God’s sovereign control to keep us safe on the highway (ultimate hope), but we still buckle our seatbelts and drive safely (immediate hope). Likewise, though we place our ultimate hope in God’s expanding kingdom, we still have immediate, earthly allegiances—such as those we find in politics.

This, of course, is where we struggle. Understanding how our “dual citizenship” is meant to function isn’t always easy. Yet the sheer amount of political division we’ve witnessed even in recent months suggests that we can do better, and if evangelical Christianity is to have any sort of future we must help one another—especially the next generation—in connecting our personal faith and the public sphere.

To that end, I submit the following applications:

• Recalibrate your hope

Political idolatry begins when we allow the immediate hope of politics to become our ultimate hope for security, satisfaction, and comfort. If you find yourself excessively agitated by today’s political climate, ask yourself: am I trusting that God is in control in this situation? “It’s never been this bad,” you might say—but even if that were true, is God any less in control?

Likewise, if you find yourself apathetic toward the field of politics, ask yourself: is my detachment from politics preventing me from loving my neighbor? The policies of the City of Man have moral implications. To make an idol out of politics is to deny one’s heavenly citizenship; to ignore politics entirely is to deny one’s earthly opportunities.

• Pray for President Trump

This, of course, is true of any leader, though our most prominent leader as of this date is President Trump. We will not like every politician. That’s not the point. Paul exhorts us to pray for our leaders (1 Timothy 2:1-2). We may pray that they make wise decisions, and we may pray that they grow to become men and women of God.

This means that ultimately we desire that our leaders succeed. Yes; even the ones we dislike. It’s tempting, I realize, to wish for their failure, because when this happens we get great pleasure out of saying: “I told you so!” But this is just pride. As followers of Jesus, prayer should be our first impulse, not gloating or a childish political rant.

• Abstain from “outrage porn”

In an age where journalistic success is measured in the number of “clicks” you receive, the strategy often employed is to stir your audience with anger. It’s what writer Ryan Holiday calls “outrage porn:” the headlines that grab our attention, and the videos we share with our friends.

Holiday writes:

“Outrage has slowly eaten online media from the inside out. What was once a righteous and necessary force—a check on softball reporting inside old media—is now a corrupt and lazy vice. The outrage you see isn’t real, it isn’t sincere. In fact, it is the opposite. It’s shallow, it’s superficial and it’s selfish.”[1]

Today’s political journalism often serves to cultivate anger toward our present situation, or anxiety toward our future. Christ-follower, if you struggle with either of these emotions, you may need a break from technology and the non-stop news cycle that has you so worked up.

The night He was betrayed, Jesus told His followers: “take heart; I have overcome the world” (John 16:33). If the cross already represents God’s victory, we can take comfort that no political scandal can disrupt God’s plans.

• Listen to your neighbors

In an age of identity politics, we’re often guilty of drawing divisions between “us” and “them.” But not everyone who voted for Trump is a bigot, nor is everyone who opposed him a “snowflake.” In the book of James, he instructs God’s people to “be quick to hear, slow to speak, slow to anger” (James 1:19). Is it possible—just possible—that your political adversaries might be people you can learn something from? Is it possible for us to dialogue with one another without trying to “convert” one another to our political views?

• Do something good

Finally, even in Paul’s day political instability could not stop the spread of the gospel. Here in America, we experience relatively little persecution—especially when we compare our setting to places in the world where Christianity carries a death sentence.

When God’s people lived in exile in Babylon, God implored them to “seek the good of the city” (Jeremiah 29:7). And so can we. Serving one another, serving our community, promoting God’s goodness in any way we are able—these tasks and relationships produce a better, stronger society. You can be a part of that; there’s no need to wait until next time you’re at the voting booth.

In an age of division, love becomes revolutionary. As followers of Christ, we are citizens of this city only briefly, but citizens of God’s city forever. Let’s allow this light to shine through in all that we do.

[1] Ryan Holiday, “Outrage Porn: How the Need for ‘Perpetual Indignation’ Manufactures Phony Offense.”  The Observer, February 26, 2014.  Available online at http://observer.com/2014/02/outrage-porn-how-the-need-for-perpetual-indignation-manufactures-phony-offense/