What is Politics?

      The "Little Oxford Dictionary" on my desk defines "Politics" as "The science of government; affairs of state; questions of policy; strife of parties." We may leave aside the cynicism of the last definition and accept politics as having to do with the first two.

      However, for the purpose of this study, in the light of the Australian scene, we shall think of politics as having to do with Federal, State and local government, with political parties, with social and economic welfare, with democracy at home, and international relations abroad.

The Church and Politics

      The questions we will ask are, "Does the Church have any place in the political arena? Does she rightfully have a voice in poli tical, economic and social affairs? Should she be concerned with local and international policies? Should she criticise political policies? Should she take the initiative in forming policy? Should she e ver line up with one or other of the parties? Or should she reserve the right to judge the policies of all parties?"

What is the Function of the Church?

      The New Testament makes it clear that the function of the Church is to take to all the world the good news of new life that comes to persons who accept the living Christ as the revealer of God, and who commit their lives to Him as Lord and Saviour. The Church consists of these committed, changed, believing people, who have found in the risen Christ an entirely new and abundant and satisfying life.

      The function of the Church is to take the good news to everyone. However, the new life in those who respond to the good news will be felt in every phase of modern life, including politics, economics and social and community life.

      In other words, it is not the function of the Church, as such, to enter the field of politics. But when she does fulfil her mission of making new men, these new men will be let loose to make the impact of their new lives in politics, industry, commerce and affairs; e. g., the Church as such, did not abolish slavery, promote factory acts, initiate prison reform, or sponsor a long line of welfare legislation. But these things were largely initiated and sponsored by men who found their inspiration in the Christ to whom they were dedicated because of the Church.

WHO IS THIS "NEW MAN IN CHRIST?" WHO HAS RESPONDED TO THE MISSION AND MESSAGE OF THE CHURCH?

      1. This "new man in Christ Jesus" has become filled with the love and compassion of the Master.

      He will want Christ to be the head of his home and his business. He will want to do the will of Christ as a citizen. This will involve him in political activity, not just on voting day, for he is a citizen twenty-four hours a day. He will want his country run on policies that are more in harmony with the mind and will of Christ. He will do his part to bring about this state of affairs. He will want to record his vote for the person or party he thinks most likely to follow a policy most in accord with Christian principles. He will want to think, act and vote as a Christian in his trade union and political party. He will want to bring the Christian viewpoint into political discussions with his friends.

      2. If he has taken the message of the Church seriously, he has repented of his sins.

      He knows that many of these sins were personal, and he accepts the power of God to be rid of them. But if he is honest he knows that he is also involved in the sins of the community. If there is poverty, oppression, graft, corruption, unemployment or injustice anywhere, he, as a responsible citizen, is guilty of social and political sin. If he is truly repentant he will want to throw himself heart and soul into the alleviation of injustice, distress, poverty, bad housing conditions and oppression wherever they are found and this will necessarily involve him in political action. He will see that by the same token that moved him to send a parcel to a distressed family down the road, he must also take whatever political action h can as a citizen to relieve distress wherever it is found at home or abroad.

      3. This "new man in Christ Jesus" has become filled with love and compassion of the Master.

      (a) Like the Master, he will want health of body for the sick, diseased and undernourished. He will be behind every movement to promote health and physical welfare; and he will want every one to have access to the means of health without economic discrimination. This will frequently involve him in political activity.

      (b) Like the Master he will want to feed the hungry and bring "good news to the poor." Thus, as well as practising private charity, he will take an active part in supporting political policies and changes that will help down-trodden, needy and backward peoples in his own country and abroad. He won't be an advocate of help to people in the world's backward areas, so that they will provide a bulwark against Communism. That is a straight-out self interest. He will want to help backward people because each of them is a "brother for whom Christ died."

      (c) Like the Master he will want to bring the saving gospel of Christ to everyone everywhere. But he will realise that there are many people living in areas and under conditions, such as the slums, where the preponderance of evil is so great, that the word of the gospel has small chance of getting through. He will want to change these conditions, often by political action, realising that people don't make slums what they are, but that slums make people what they are.

      4. As a new man in Christ he believes that Christ meant it, when He said, "All authority is given unto Me in heaven and on earth" He believes that Christ is the rightful head of governments, community institutions, industry, commerce, land, wealth and labour. When any of these are out of harmony with or in opposition to the will of Christ, they are in rebellion against Christ, just as individual sinners are in rebellion. Thus this "new man in Christ" will not only be concerned with bringing sinners from rebellion, but political and--social and economic areas of life as well.

LET US SUM UP WHAT HAS BEEN SAID SO FAR.

      It is not the function of the Church, as such, to enter the political arena. But those whom the Church brings to accept the Good news which she preaches, will be let loose into the world with a tremendous enthusiasm for everything to be brought under the Lordship of Christ, with a love and compassion that wants the best for every man, and with a passion for justice. This new man will certainly become involved in politics, in the name of Christ,

IT IS A PHYSICAL IMPOSSIBILITY FOR THE CHURCH, AS SUCH, TO ENTER INTO POLITICS.

      The Church consists of believing, committed disciples, in all parts of the world. It would be a physical impossibility for them all to get together on the world, or even the local level to reach a common mind on an item of political policy, so that it could be said, "The Church says this, or the Church says that." The Church as such, can only say what was given to her to say through Christ, and that is in the New Testament. However, Christians can get together in groups and conferences and movements to work out the implications of this New Testament teaching in the light of modern conditions. They can formulate Christian policies for economic, social and political action; and they can initiate such action. They are not speaking and acting in the name of the Church, but in the name of the group they represent. Members of a local congregation may act together politically, so may conferences within denominations, or across denominational boundaries. Many thousands of Christians may express themselves unanimously on a political issue, (as for example many are doing in connection with six o'clock closing) but they are not speaking for the Church, but as Christians with a particular conviction.

CHRISTIANS CAN AND SHOULD BE ACTIVE IN POLITICS.

      We have seen that the "new man in Christ" cannot keep out of politics, in the interests of and the service for his Master, and on behalf of his fellow-men who are beloved by Christ. However, be will want his thinking and activities in the realm of politics to be effective and intelligent. He will not want to act and think alone, but in partnership with as many of his fellow-Christians as possible, so that his witness and action will carry the weight of numbers and the inspiration of co-operation. Here, then, are some suggestions that may help.

1. CHRISTIANS SHOULD STUDY "CHRISTIANITY AND POLITICS."

      This can be carried out in groups within the local Church, in larger groups sponsored by Conference Departments, or in inter-church groups.

      Such groups would seek to discover the relevant Christian principles and how they should be applied. Some of the great New Testament principles are as follows:--

      i. Selfless and out-going love and compassion for all men.

      ii. In Christ there are no distinctions of race or class. (Gal. 3: 27, 28).

      iii. Every man on earth is a person of such value that, Christ thought it worthwhile to die for him. Thus men are more important than machines, more important than policies; and welfare is more important than wealth.

      iv. "The earth is the Lord's" and should be treated as such.

      v. Stewardship. All that we have and are is God's. Wealth, land, property and talents should all be thought of as God-given, to be used in harmony with His will.

      vi. Honesty, justice, mercy.

      vii. Service. "Inasmuch as ye have done it unto one of the least of these ye have done it unto Me." "He that would be great among you, let him be your servant."

      viii. Self-sacrifice. As Christ suffered for others, so His followers will be happy to suffer inconvenience and limitation of personal wealth that others may have a fair share of the good things that God has provided.

      ix. "Thou shalt love the Lord thy God . . . and thy neighbour as thyself."

      x. The Children of God are Peacemakers.

      (a) Christians, who have given earnest thought and study to Christian principles that should underlie politics, will bring something refreshing to the political scene. In politics, most think in terms of what is best for their class, their party, their pocket, and the vested interests of the particular group behind their party. The Christian is not concerned with these things. He says, "What is the Christian thing to do?" The Christian says, "No matter what political capital we may gain for our party, if it is not according to the will of Christ, we will have none of it." This spirit was shown by a Christian Federal M.P., who said to me, "I am not concerned that my party should become the government, but that we should be fit, in the eyes of God, to govern." The Christian also says, "No matter what we may lose in popularity and power and votes, if it is the Christian thing to do, we will do it."

      For example, we all know that many pensioners are having a tough spin. Everybody knows that they should get a better deal. But successive governments have been slow to meet the situation with imagination, because it would mean a considerable tax increase all round. Therefore it has been said that the economy won't stand it. What is meant is that the taxpayers won't want to stand it, and any tax-increasing policy would make a government unpopular. The Christian might say, "Private spending on luxury goods and entertainment shows that the economy can stand it. Most of us have never been so well off in our lives. It is right that the more fortunate in the community should share the burden of those who, having borne the heat and burden of the day, contributed in their time to our present welfare. As Christians we are not particularly concerned with details and methods of a better deal for pensioners, but we do insist that something be done, because it is the will of Christ to bear the burdens of others."

      (b) Christian study groups could try to discover ways and means of resolving the conflict between management and labour. At present negotiations are carried on on the basis of hard and shrewd bargaining from strength. Each side assumes that the other will fight; neither side will take the initiative in making concessions, but waits until they are demanded; each side makes demands far in excess of what it thinks it will get, because they know that if they ask for what they really want they will get less; each side has little interest in understanding the viewpoint of the other. This conflict can and should be resolved, rather than passively accepted, and it is perhaps here, in the light of Christian thinking and leadership, that organised Christians could do much.

      (c) Christian study groups should examine in detail the theories underlying Capitalism, Communism, Socialism, and the policies of Australian political parties, in the light of Christian teaching and principles. Our lives and the lives of others are deeply involved with these forces and ideologies, and to live as Christians in the modern world we must understand them before we can be truly Christian in all our actions.

2. LOCAL CHURCHES IN THEIR PROGRAMMES SHOULD ENDEAVOUR TO DEVELOP A CHRISTIAN POLITICAL AND SOCIAL CONSCIENCE AMONGST THEIR MEMBERS.

      This might be done through preaching; men's, women's and youth groups; special study conferences; house parties and training classes. If there are initially only three or four sufficiently interested, they might form themselves into a Christian cell for thinking and studying together, with a view to interesting others.

      As Christians become better informed politically, and as they become clearer on the Christian issues involved, they will be able to sow the seed of Christian ideas wherever they go. Christian action in politics will often be the sowing of Christian ideas wherever there is some chance of them taking root, and growing through the democratic processes.

3. CHRISTIANS SHOULD TAKE AN ACTIVE PART IN POLITICS.

      (a) If groups of Christians are convinced on an issue they may make direct representations to their member or to their local representatives, with or without the support of other interested persons or groups. Christians should be just as ready to commend politicians and parties for enlightened actions as they are to criticise policies that they believe are less than Christian.

      (b) Christians should take their share in the life of trade unions, employer groups, and parties, with the express purpose of acting and working in them as Christians, that the will of Christ may be done. Christians will not be in these groups primarily because it is good for business, or because it is a stepping stone to office, or because they have a vested interest in their class. They will be in them for Christ and their neighbour.

      (c) Christians with the qualifications should aspire to Local, State and Federal government. If they are party men first and Christ's men second, they may as well stay at home. The need is for more and more men and women in political office, getting there certainly through the parity of their choice, but determined to act according to their Christian convictions at all times, This is possible. The present writer knows personally members of each of the parties in the Federal Parliament who are doing this. They do not always find it easy, but it is possible.

4. MORE AND MORE CHRISTIANS SHOULD BE LOOKING TO THE PUBLIC SERVICE AS A CHRISTIAN VOCATION.

      Most people do not realise the importance and influence of the Public Service in the political field. While the public servant is quiet about his politics, so that Canberra is often called the "city of the voiceless," the experts in the Public Service have a far-reaching influence in the making and carrying out of political policy. Cabinet Ministers, being mainly specialists in politics, are frequently not experts in every phase of the department they are called on to administer. So experts in their departments guide and advise them, help them to frame policy, assist with the preparation of policy and other important speeches, and tell them what they think is possible or desirable in any particular direction. Behind all decisions on such matters as external affairs, finance, native affairs, social welfare, migration, and so on, there are lengthy conferences between ministers and their Public Service experts. In the Federal Parliament there are seats immediately alongside the ministerial bench where key Public Service men sit to advise and inform their minister when his department is under discussion. Parliament can be out of session for six months and the country gets along, but you couldn't close down the Public Service for the same time without utter chaos. You can have a complete change of the personnel of government after an election, without any national upheaval. You couldn't have a complete Public Service change without disaster. Government may give a general direction or party flavour to policy, but the Public Service carries it out, and frequently the Public Service expert advises as to how far along the line of that policy it is possible to proceed without wrecking the place.

Key Positions

      The Roman Catholics have been quick to see this, and have consistently aimed at getting more and more control of the Public Service. They have schools of Public Service training and provide readymade the kind of cadets, clerks and typists that the Government departments want. They endeavour to have key-men in posts that involve hiring, with a view to supplying as many of their own people as possible. Catholic Action leaders in Canberra openly boast that they will have half the population of Canberra in the next ten years, and recently Canberra Roman Catholic men held a great dinner in recognition of the phenomenal progress of their Church in the nation's Capital. Young Roman Catholics are encouraged to shun the more lucrative and adventurous fields of private enterprise to serve "Mother Church" in strategic places in the Public Service.

      It would seem to the present writer that Christian young people, and older ones for that matter, should consider the Public Service as an important Christian vocation; one where they will be able to make a real Impact for Christ in the life of the nation and the world. With the continued expansion of the Federal Public Service, as we move from emphasis on the States to emphasis on the Commonwealth, and with Australia occupying an increasingly important place in world affairs, Christian experts in the Federal Public Service are going to be in a position for Christian influence beyond our imagining.

Some Pitfalls to Avoid

1. CHURCH PARTIES.

      It would be fatal to have a "Church Party" or a "Christian Party." The Roman Catholics have tried it and it hasn't been successful. In some places they have driven those in opposition to their policies into violent opposition to Christianity. The Church's role is to change men, who will then be available as Christian citizens to change policies.

2. INTOLERANCE.

      Never at any time should the situation arise where the Body of Christ is split into camps over political issues. Christians ought to be able to discuss political issues together with tolerance and in love. Let "Liberal" Christians rejoice when a brother in Christ with Labour views is successful in getting into a local council, or into Parliament, or into office in a union, or vice versa.

3. UNINFORMED SPEAKING.

      When Christians express themselves politically, either as individuals or groups, they should be as well informed as possible on all phases of the subject. It is better to run the risk of being mistaken at times than to keep silent on political issues, but better still to be so well informed that we will avoid mistakes. However, we should not allow ourselves to be stampeded into silence by politicians and experts who may pose as being the only ones who know. It is surprising how often the politicians and experts are wrong, especially when it is not their primary motive to discover and do the will of Christ.

      We should also remember that most political issues are complex, and to arrive at a Christian solution is not easy, and demands a lot of consecrated thought and study, e. g., America's proposal to make available her food stocks to backward areas of the world, thus threatening some of Australia's markets for foodstuffs and thus depressing our economy. America's motives are mixed. She is undoubtedly moved by sheer goodwill. But she also has the high cost of storage of these surpluses on her mind, and the storing of future surpluses to worry about. She, no doubt, has in mind as well that this gesture will make friends for her, and possibly future markets. In Australia we want to get the highest prices the market will fetch for our food-stuffs, as our present high living standard depends on this. We have not been greatly concerned that some people can't afford our prices and have to go without. It suits us better economically for an Asian to have a stomach half full of Australian food, because he can't afford more at the price, than for him to have a stomach full of American food as a free gift, leaving the Australian food on the counter unsold. Involved in this question are Asian relations, American relations, and our own standard of living here in Australia. There is a Christian way out of this complex situation, but the problem it poses shows that there is no easy Christian solution.

4. THINKING THAT ANY PARTY HAS A MONOPOLY OF CHRISTIAN VIRTUE.

      A Liberal Party supporter once identified the Labour Party with the Anti-Christ. A Labour Party supporter said that he didn't understand how any Christian could vote Liberal. Each party, no doubt, claims to have the secret of the country's salvation. So we can choose between Salvation by Private Enterprise, Salvation by a Rural Economy, or Salvation by Public

      The Christian should look in each party for Christian values, and he should become aware of party principles that are either less than Christian or decidedly un-Christian. The Christian will work within his own party for progress towards the mind of Christ. He will be tolerant of the sincerely held opinions of those in other parties. If he gets into Parliament he will set the example of confining his discussion to the matter in hand, discussing it on its merits, without personal slight and slander, and realising at all times that his opponents have a point of view that should be respected, even if he can't accept it.

5. THE DANGER OF HALF A GOSPEL.

      For a long time we had the era of the "social gospel." Christians, impatient with social injustice, poverty and oppression, preached economic change and social betterment as a new way of life for man and his society, backing it all up with the relevant Scripture passages, of which there were plenty. The "social gospel" tended to forget the need for mans' personal reconciliation with God through Christ, that he might find fulness of life as an individual, as well as finding fulness of stomach as a member of an enlightened social state. The "social gospel" by itself was a half-gospel.

      Lately the "social gospel" has gone out of fashion in favour of the "individual gospel." We have got most of the things the "social gospel" set out to get for us, and every one is pretty well off, and if things go wrong there is always the cushion of social security to fall on. But people are still in a mess, many are unhappy, lots of homes are subject to emotional strain, and life is full of tension. Prosperity on the whole hasn't made us very happy. So preaching is directed to the individual, because it is clear that that is where the trouble lies. But the tendency is to want to help man to find personal wholeness without any suggestion that to get right with God will involve him in new responsibilities for his neighbours. This too is a half-gospel. There is a danger that we may have a revival, and fill our Churches, and leave parliament and politics and the community to the devil.

      Let us have a whole gospel that seeks to make Christ Lord and Saviour in the life of every man, so that these new men in Christ will go out to make Him Lord of every phase of modern community life.

G. R. STIRLING, B. A.

      Trained for the ministry at Glen Iris. Continued studies at Victoria College, Wellington, graduating Bachelor of Arts in the New Zealand University. Served the Churches at Lower Hutt and Palmerston North in New Zealand before becoming Dominion Youth Director. Became Youth Director in South Australia in 1945. After eight and a half years became the minister of the newly formed Canberra Church.

      While in New Zealand, Mr. Stirling served on the planning committee of the Campaign for Christian Order, 1942-4, writing two of the Campaign youth studies. He also represented Churches of Christ on the Inter-church Council on Public Affairs.