When I scroll through Facebook, I tend to see a good amount of PC(USA)-related content, which is, as the kids say, “on brand” for me. “Happy to be Presbyterian – PC(USA),” “PC(USA) Leaders,” the official Presbyterian Church (U.S.A.) page, the independent Presbyterian Outlook: I follow them all.
In my browsing, I recently noticed a vocal minority protesting the denomination’s involvement in politics. Comments on posts from the Presbyterian Office of Public Witness, the denomination’s outreach and advocacy office in Washington, D.C., included thumbs down and angry emojis. Others expressed that “This is why the PCUSA is shrinking and losing members every year!” These responses made me wonder if people know that advocacy in the public square is not a new realm for the Presbyterian Church. For decades, the PC(USA) has put forth statements and guiding documents on issues such as immigration, women’s rights, and queer/LGBTQIA+ rights.
It also struck me that, based on what I could see of the profiles, these critiques came from those with privilege based on race, gender, or both. These individuals are not impacted by the issues on which the PC(USA) is speaking up on — yet they tell the denomination to be silent.
As I read through the critical comments, one counterargument in support of the denomination’s advocacy stuck out to me. Quoting the late Rev. Dr. Robert McAfee Brown, PC(USA) pastor Chuck Booker referred to Moses as the first political lobbyist, speaking against the political systems of the day. Entering the court of Pharaoh on behalf of the enslaved Israelites, he advocated for their interests and sought collective liberation for his people, as aligned with the will of God. When I read this, I genuinely said to myself, “Mmm – that’s good!” As someone preparing to enter ministry, it’s important to me that the denomination I choose to affiliate myself with weaves together ministry and socio-political involvement.
For those who believe that the Presbyterian Church has no place in politics, it is important to note that commands and invitations to seek justice and participate in what we deem “political” are found in both the Hebrew Scriptures and the New Testament. Along with more well-known scriptures like Micah 6:6-8 and Amos 5:24, Proverbs 31:8-9 says that we are to “speak out for those who cannot speak, for the rights of all the destitute. Speak out; judge righteously; defend the rights of the poor and needy.”
As for the New Testament, the teachings and parables of Jesus Christ in the gospels are undeniably political and inextricably linked to fighting and pushing back against systems of power. In fact, you cannot say you wish to fulfill the gospel without participating in the fight for the liberation of the minoritized. Jesus often references the Hebrew Scriptures and the prophets who, too, taught that it was mandatory for those who follow God to speak up to the powers-that-be to care for the orphan, widow, poor, disabled, and otherwise oppressed. Consider the Sermon on the Mount in Matthew, where Jesus preaches love for those we might consider enemies and giving to the poor. In the Beatitudes specifically, Jesus calls those who align themselves as peacemakers “blessed” and “children of God” in Matthew 5:9.
Jesus Christ, who came not to be served but to serve, did not hesitate to denounce the actions of the wealthy and religious leaders. He called them out for abandoning, excluding, and neglecting those without power or status. Christ taught that in order to be “great,” you must be willing to serve others in the face of those who were seeking to be the “greatest” of them all. My beliefs around the church’s socio-political responsibility have become stronger and more intense over the last few years. As we witness an ongoing genocide, the dehumanization of our transgender siblings, and the elimination of diversity, equity, and inclusion initiatives in workplaces and stores, that commitment continues to burn within my inner core.
So, do you feel that the Presbyterian Church (U.S.A.) is becoming too political? Too involved in daily life? That’s wonderful – it means we’re becoming more and more aligned with the teachings of our Lord, who calls the church to align ourselves with and advocate for those on the margins of society. For example, the Parable of the Good Samaritan teaches us to reach across social and ethnic barriers put into place by society in order to care for one another.
According to our Lord, those who hunger and thirst for righteousness will be filled (Matthew 5:6). I would like to think that when God sees us participating in protests, writing or calling our members of congress, and hosting lunch-and-learns, She thinks, “these are my children, with whom I am well pleased.”
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