So what do the findings I have shared indicate for the future of the Christian right? They demonstrate despite the Republicans recent 2014-midterm results, that millennial Christians are more ambivalent about politics than their parents. According to Pew Research, millennial turnout in 2014 was down 6 points on the 2012 Presidential election, whilst there was 6 point increase amongst baby boomers aged 50-68. Older white Christian males swung the election in the GOP’s favour. Though this temporarily bodes well for GOP-Christian right relations, it is clear that there will be a significant age-gap problem very soon, for partisan ties are very much weaker amongst millennials.
Following Bush’s consecutive victories in 2000 and 2004 the Christian right have been labeled the ‘backbone’ and ‘base’ behind the Republican Party’s electoral successes.[1] Evangelical born-again Christians constitute around 26% of the US electorate according the latest Pew Research poll, of whom three-quarters consistently vote Republican.[2] For forty years the considerable convening power of these faithful conservatives have made them an attractive constituency for Republicans to court. Aligning with their social and cultural concerns, this relationship has generated a distinguishing feature amongst Western politics, the American ‘values voter’.
In Isaiah 42, the prophet speaks both of the vulnerability of a dimly burning wick and the great light of the world. Understanding the relationship between these two images can provide us with hope and insight as we seek justice in our situations.
The Apostle Peter calls for the virtues of patience and peace in our waiting for the eschaton. At face value, these virtues might appear more congruent with an apolitical complacency. However, closer reflection reveals that they involve both the work of bringing peace and commitment to works of anticipation.
Habakkuk’s prophecy raises the unsettling question of how to deal with the image of the Divine Warrior in a sensitive manner. Handled carefully, rather than compounding violence with more violence, Habakkuk’s prophecy can function as a powerful appeal for justice.
The Parable of the Sheep and the Goats presents hospitality to the poor as a test of a society’s welcome of Jesus. How would we do?
Justice fails where civil law and order are privileged over peoples’ ability to determine their destiny by confronting affronts to their dignity by legitimate powers. Let me offer two examples. I confess I am still in love with the Occupy Movement (OWS).
Within Christian traditions, one may be met with this provocative question: does “political theology” or “social ethics” sponsor liberative practices oriented towards human flourishing? Interestingly, the framing of this question requires one to choose a side. One must argue that either political theology or social ethics is poised to address the myriad theo-ethical issues we face, particularly issues of difference, pluralism, and alterity. I believe that this is a false framing of the question.
In his richly devotional book Writing in the Sand, the psychotherapist and former monk, Thomas Moore makes an intriguing hermeneutical suggestion. When we explore the ministry of Jesus and its contemporary implications, one fruitful exercise is to view his actions through the lens of the ancient philosophy of Epicureanism. At first glance, such a suggestion seems antithetical to any faithful rendering of the New Testament.
Although a superficial reading might suggest a straightforward interpretation of the Parable of the Talents, closer examination reveals troubling contradictions between this interpretation and the broader teaching of the gospel. Reading it as a descriptive parable of economic injustice provides us with a more satisfying, albeit grim, alternative interpretation.
Micah’s message reminds us of the importance of small beginnings and the potential of the things that can start from them. Alongside this, he teaches us of the necessity of the actions whereby we live the difference that God desires to create in the world.
Jesus’ description of the scribes and the Pharisees in Matthew 23 provides us with an illustration of the corrupting effects of hierarchical power structures. Given the pervasive and entrenched character of such structures, escaping their perverse dynamics is easier said than done. Nevertheless, we are not left without means of resistance, perhaps the first of which are actions and words through which we make the unseen visible.