Caught in the Zeitgeist: The Church’s Struggle Between Gospel and Politics

A Call for the Church to Prioritize Christ Over Political Movements

The temptation to involve the church in political battles is as old as Christianity itself. Again and again, the church of Christ has allied itself with rulers, supported parties or adopted political ideologies – often in the belief that this would advance God's kingdom. But if the Church identifies too much with a secular agenda, it risks losing its true calling. What begins as a moral or social struggle can turn unnoticed into a form of idolatry: the political cause becomes more important than the Gospel, worldly power seems more tempting than fidelity to Christ.

Photo by Rod Long on Unsplash

It is clear that in our time, this danger is particularly obvious.Many Christians no longer place their hope in the Lord of the Church, but in parties, political leaders, or social movements.In some places, the gospel is fused with a political ideology until it is indistinguishable from it.This is particularly noticeable in Germany, where the churches get their money from taxpayers' money.But a strong change can also be seen in the USA. A church that allows itself to be co-opted by political struggles loses its spiritual authority and becomes an instrument of earthly powers. Instead of shaping the world with the message of the cross and resurrection, it is exactly the other way around: it allows itself to be shaped and divided by political interests.It is time for the Church to reflect anew.Christ has called us not to change the world through laws or political programs, but through the proclamation of the good news—the gospel. The real task before us is not the defense of political orders, but fidelity to the Gospel.If the church takes its mission seriously, it must free itself from the temptation to make politics the center of its work.This struggle for a clear distinction between the kingdom of God and worldly power is not only necessary but essential for the survival of a church that really wants to be light in a dark world.Don't get me wrong: the church cannot and should not withdraw completely from politics. Sometimes it is necessary to take a stand, but this is all too often abused.

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The lure of political power

The lure of political power has always accompanied the Church. In a world characterized by social struggles and moral conflicts, the path of political influence often seems to be the most obvious solution. Christians are confronted with pressing ethical questions. That was already the case back then, but today it is becoming all too important again, because we are losing morality. Abortion, marriage and family, social justice, religious freedom are topics that are increasingly occupying us. Quite a few believe that political decisions on these issues could advance the kingdom of God. The pursuit of social change also leads congregations to join political movements, whether under the banner of conservative values or progressive ideals. But this is precisely where the danger begins: When the church begins to define itself through political agendas, it inevitably moves away from its actual mission. The Bible warns again and again against placing hope in human rulers. "Do not rely on princes, they are men, they cannot help" (Psalm 146:3). Jesus Himself also made it unmistakably clear that His kingdom is not of this world (John 18:36). However, the temptation to use political power as a means to achieve divine ends is great. The Church has often succumbed to this error and will probably continue to do so. History usually repeats itself. An impressive example is the Constantinian turn, when Christianity advanced from a persecuted movement to the state religion. What initially appeared to be a triumph led over centuries to the inseparable intertwining of church and state, with all the problematic consequences: secularization, corruption and a church that became increasingly dependent on political power. The pattern was also recognizable in later centuries. State church in Europe, the connection between nationalism and Christian faith, modern movements such as American Christian nationalism or the political theology of liberation theology. All these currents show how often the church relied on secular means to achieve spiritual goals. But every time she did, the faith was compromised. Since most of my readers live in the USA or outside of Europe, I would like to describe the German churches to you in more detail, and what problems we currently have here on the other side of the Atlantic Ocean:

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While there is a strict separation of church and state in the United States, the major churches in Germany – especially the Protestant Church (EKD) and the Roman Catholic Church, are closely linked to the state. This connection has historical roots that go back to the Reformation period and beyond. Today, it is evident in the church tax collected by the state on behalf of the churches, as well as in the strong interdependence of church institutions with state structures in areas such as education, social work and theology. On the one hand, the churches enjoy financial stability and institutional influence, but on the other hand, this dependence also makes them susceptible to political and social currents. Especially in the Protestant Church, it can be observed that it is increasingly guided less by biblical truths and more by political liberal ideologies. In recent decades, the EKD has increasingly oriented itself towards the prevailing cultural and political trends. Topics such as climate protection, migration, gender policy and social justice now often take up much more space than the proclamation of the gospel. Many sermons and church statements are hardly distinguishable from those of political parties, and it is not uncommon for bishops to get directly involved in political debates. All in the name of so-called "charity". This development has led to the churches losing more and more credibility. While many congregations in the USA are independent and financed by donations, the German church is largely dependent on government revenues. It is clear that this is not dependent on a spiritually convinced church. It also receives taxes from those who have long since inwardly distanced themselves from the faith. This often suppresses the need for clear proclamation of the gospel. Instead, it follows the social mainstream in order to maintain public acceptance. Political programs are promoted instead of proclaiming Christ as Lord. People follow the changing currents of the zeitgeist instead of orienting themselves to God's word.

tsaɪt.ɡaɪst - the general set of ideas, beliefs, feelings, etc. that is typical of a particular period in history.

The consequence is that many people no longer perceive the church as a spiritual authority, but only as one of many political voices. This also explains why the churches in Germany are losing members massively: they hardly offer a clear spiritual alternative to the world, but only follow it with a church veneer. If the church wants to remain true to its actual task, it must free itself from this entanglement with the state and political ideologies. It must concentrate again on the gospel and present people not primarily with a socio-political agenda, but with the saving message of Christ. Only a church that clearly reflects on its spiritual mission can become relevant again – not through political campaigns, but through the power of the gospel. The great danger is that the church, in its longing for social change, will replace the gospel with secular strategies. The Church must constantly remind herself that her strength lies not in worldly power, but in the proclamation of the truth. Only in this way can she remain true to her true vocation and be light in a dark world. not as a political actor, but as a witness to the kingdom of God.

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The distorted Gospel

A church that allows itself to be politicized inevitably loses its spiritual credibility. Instead of acting as a transcendent institution that proclaims truth and salvation in Christ, it degenerates into a moral authority. Even more serious is the internal division caused by a politicized church. Instead of focusing on what unites all believers (Christ as Savior and Lord) the body of Christ is being torn apart by political disagreements. Where the church identifies with secular movements, it begins to judge people by political standards. It is no longer the common baptism or the confession of Christ that is decisive, but the question of what political convictions someone represents. The consequences are demarcation, mistrust and polarization within the community. Instead of meeting each other as brothers and sisters in Christ, Christians see each other as political opponents. This division is particularly dangerous because it undermines the nature of the Church as a communion of saints. Perhaps the most serious problem of a politicized church, however, is the distorted gospel that it inevitably and at the same time subconsciously preaches. When political goals take the place of the proclamation of forgiveness in Christ, the message of salvation is diluted. The church begins to proclaim the gospel as a means of enforcing worldly agendas. As already mentioned, all in the name of charity. It does not matter whether this is done in the name of conservative values or progressive reforms. In both cases, the central message of the gospel, that Christ came to redeem sinners, is replaced by a moral or social agenda. A church that no longer speaks of the need for salvation, but only offers political solutions, has profoundly missed its real mission. The gospel can never be reduced to a political ideology. It is addressed to all people, regardless of their political standpoint, and it proclaims a truth that outlasts all worldly systems. The Church must therefore decide: does it want to be an instrument of political interests, or does it want to remain faithful to its real mission and proclaim the Gospel in all its purity? That is the question we urgently need to ask ourselves today.

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The way in which theology is taught today is responsible for this. Especially in Germany, but also in many other Western countries, aspiring pastors like myself are no longer taught to understand the Bible as God's authoritative word, but first and foremost to question it critically. I am currently experiencing this first-hand in my theology studies. Instead of humbly standing under Scripture, we theology students learn to place ourselves above Scripture - to analyze it, to deconstruct it, and to evaluate it according to worldly standards. This approach shapes entire generations of clergy and changes the church from within. The historical-critical method, which has dominated German theology since the 19th century, has led to the fact that many pastors hardly have a childlike and mature faith in the Scriptures.

Don't get me wrong: The historical-critical method (used correctly) is an enormous gain for biblical exegesis and for the understanding of Holy Scripture. Unfortunately, it is often misused.

Theses are put forward that are wrong from the beginning, so that they also lead to wrong results. The overall biblical picture is no longer seen. Instead, we are taught to view central truths of faith as the result of historical developments or social constructions. The virgin birth, the resurrection of Christ, miracle accounts or the divine inspiration of the Bible are often treated only as "statements of faith", not as objective reality. Those who nevertheless adhere to a traditional, biblical interpretation are often ridiculed or dismissed as backward in academic circles. Of course, this has an impact on the proclamation in the churches. Instead of preaching: "Thus said the Lord", one often hears: "Research assumes that..." or "This text is to be understood from its time...". As a result, the gospel loses its power. A church that relativizes its own foundation cannot bring spiritual renewal. If this foundation is missing, pastors inevitably look for other points of orientation – in secular ideologies. Be it in progressive currents such as liberation theology or in conservative political movements. The solution to this problem can only be a return to scripture. Instead of training theologians who are primarily concerned with biblical criticism, the church must again train people who humbly stand under God's word and accept it as divine revelation. A theology that focuses on Christ and his Word is the only way to lead the Church out of its present crisis.

Salt and Light in a Dark World

Christ himself called his disciples to make a difference through their lives and their preaching. Through fidelity to the Gospel. In Matthew 5:13-16, Jesus makes it clear that the church draws its strength not from worldly influence, but from its spiritual integrity. Salt protects against decay and light dispels darkness – but both lose their effect when they mix with the world or remain hidden. A church based on political programs loses its flavor and obscures its light. It is important to understand that you can change any food with salt. Salt, however, does not. Once it is spoiled, you need completely new salt. If the Church today wants to rediscover her true vocation, she must be consistently oriented towards Christ. This means that she must free herself from political dependencies and return to the spiritual foundations. Three practical steps are crucial for this:

1. The Church must return to the clear proclamation of the Gospel. The message of the forgiveness of sins through the cross must not be replaced by social agendas. Pastors must have the courage to preach the word of God in its entirety – even if it goes against the spirit of the times.

2. A consistent return to discipleship is needed. Rather than just promoting social programs, the church must lead people into deep following of Christ. This means prayer, scripture study, and a life of holiness. A church that truly makes disciples changes the world more sustainably than any political movement.

3. The church must once again consciously distance itself from the world. Not in the sense of a retreat, but through a resolute faithfulness to God's Word. This means that it does not allow itself to be co-opted by political currents, but makes it clear: Our King is Christ, not a party or ideology. A church that is not of the world, but shines as light in the world, is God's most powerful instrument for changing this time.

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Conclusion

The church is at a crossroads. It can continue to follow the aberration of replacing the gospel with political programs, or it can repent and refocus on Christ as its only Lord and King. This requires profound repentance. Not only by leaders, but by each individual believer. Political ideologies, whether conservative or progressive, must never take the place of the gospel. Those who are more passionate about election campaigns, changes in the law or social debates than about the proclamation of Christ should honestly ask themselves where their heart really is. The temptation to make politics a religion is strong. It promises security, influence and immediate results. But true hope lies not in political victories, but in faithfulness to Christ. This does not mean that Christians should withdraw from the world or neglect their responsibilities as citizens. But it means that they will not be driven by fear that God's kingdom depends on political majorities. The first Christians stood before the emperor and the court, not with political demands, but with the confession: Jesus is Lord! This loyalty defied the greatest political power in the world at the time, and changed it forever. Our hope lies not in governments, laws, or human programs, but in the eternal kingdom of Christ. Everything that seems important today will pass away, but the word of the Lord will remain forever. The Church is called to proclaim this eternal Word, not to cling to transient systems. Those who trust in politics will be disappointed. He who trusts in Christ will not be shaken. It is time for the Church to become the Church again: a holy body called by God, which does not reflect the world, but proclaims to it the saving truth. May we all have the courage to put our hope not in princes, but only in Christ the King, who comes to make all things new.

In Jesus Name,

Amen!