[1] In the aftermath of the 2024 United States Presidential Election, Christians are wrestling with more constructive ways of living out their faith-life and civic duties. Unfortunately, political discourse of late has created a gulf within the church catholic in the United States as Christians are drawn into the culture wars and hyper-partisan politics. There is uncertainty and doubt for many regarding the best ways to reimagine an intersection that will heal our social rift and these two spheres.
[2] Luke Bretherton, the Robert E. Cushman Distinguished Professor of Moral and Political Theology at Duke University, offers a helpful guide for Christians to engage and think about their faith in this challenging political environment. In his book, Christ and the Common Life: The Case for Democracy, he opines that Christians have a muddied understanding regarding the relationship between their faith life and their political life (1-2). His proposes a blueprint, or multiple blueprints, for healthy Christian engagement in a theology of public life, or political theology (33). The proposal seeks to promote a theology that allows for political discourse that can be “mutually constitutive and deflect each other, and show how, for better or worse, this interrelationship shapes both ecclesial and political life” (3).
[3] Bretherton’s book is divided into three parts; Part 1 constitutes a historical examination of frameworks that allow us to understand politics today; Part 2 focuses on the challenges to sustaining a common life; and Part 3 proposes the concepts and values that are necessary for the formation of a common life. He envisions a framework that celebrates the variety of political theologies, their contribution toward a healthy democracy, and articulates a theology that is predicated on both human flourishing and civic engagement.
[4] Bretherton opens his book by defining essential yet misunderstood terms such as politics and political theology. He claims that “if Christians are to understand each other, let alone their non-Christians neighbors, then greater clarity is needed about the ways in which different Christians approach political life” (16-17). Although there is a need to redefine essential terms, the downside to Bretherton’s approach is that it underestimates the extremes in the theological/political spectrum that dismisses the opposition, eschews discourse and are entrenched in solipsistic biased echo chambers.
[5] For many, politics is one of the topics usually dismissed from polite conversation. Regardless, we are inherently political creatures, “we are social creatures whose flourishing emerges out of and depends on being embedded in some form of common life” (17). For Bretherton, herein lies the nature of politics; to strive for the goods of common life (32). Political theology involves reflecting on Jesus Christ as Lord (an inherently political statement) and responding to the time and place that politics inhabits in our shared striving towards the common good (21-23).
[6] Bretherton discussed two different definitions for political theology and common goods, which unfortunately lead to further confusion. His alternative suggests a theology of public life and the goods of a common life (32-34). He defines the goods for common life, or common goods, as basic social needs necessary for flourishing (e.g., through association with others, 32). These definitions are helpful alternatives that allow us to reframe the conversation away from an anthropocentric view of public life and replace it with a Christocentric view of public life.
[7] Even though the scope of his work is limited, Bretherton examines five historical case studies: Humanitarianism, Black Power, Pentecostalism, Catholic Social Teaching, and Anglicanism. By examining these five political theological perspectives, he allows us to appreciate their relevance to modern political discourse. Although he acknowledges that each Christian political theology is culturally and historically conditioned, he also notes that these dovetail one another (175) and are in constructive conversation with one another (175).
[8] Bretherton also explains how these political theologies respond to the expansion and contraction of democracy. In his chapter on Pentecostalism, he highlights how the intrinsic spirit of life and love leads to transformation. Pentecostalism is predicated on transformation of the mind and heart, which also means transformation of the culture (145-146). He rightly notes that Pentecostalism frames their engagement with the world through a spiritual warfare lens, which inhibits conversation with their neighbors (146).
[9] In comparison, Roman Catholic Social Teaching strives to foster a comprehensive and robust view on life, society and politics, and it focuses on ways of engaging the world that are faithful to the history and tradition of the church. Akin to Pentecostalism, there is a democratization of the laity, even though the theology and moral instruction is hierarchical (top-down). While there is a distinction between laity and priesthood, the priesthood empowers the laity to live out who Jesus calls them to be. Bretherton mentions how the laity take part in synodical and ecumenical councils, and that through robust theological engagement, the laity contribute to the democratic process within the Catholic Church (174).
[11] Bretherton expands the definition of democracy, not only for partisan political engagement, but also for the contribution to human flourishing by including the voices of those outside of the power structures. The chapter of Black Power presents the challenge of this ideal since a contingency within the movement sought separation from society while simultaneously creating a culture for themselves, while others sought integration within the wider society (88-94).
[12] Bretherton makes a compelling case for why democratic politics present the ideal framework for creating a robust Christian political theology. Democratic politics, as properly understood and applied, provide the greatest good for the greatest number of people, which is also foundational for the existence of communal structures. In this sense, democracy is intrinsically tied to the emergence of community. While many Christian traditions are organized differently, there is a consensus that the community is over the individual.
[13] Although Bretherton’s book is challenging in its theology and scope, each chapter is intended to be independent and serve as standalone pieces. The ideal study community for this book would be a graduate level class or a Sunday school lecture series on Christian political engagement in public life. Bretherton presents a sound case for the importance of democratic principles within the Christian community, even as the church experiences the corrosive and divisive effects of partisanship and the culture wars.
Thomas Johnston is a first-year Intern Pastor at Calvary Lutheran Church, Richland Hills, Texas. He is also finishing his Master of Divinity degree at Trinity Lutheran Seminary at Capital University. Johnston serves as a steering committee member for Lutherans Alliance for Faith, Science, and Technology, and frequent book reviewer for Currents in Theology and Mission.