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Christianity & Contemporary Politics

Reviewed by Philip Joy.

There are few authors that write so concisely yet so comprehensively on a subject so full of caveats and pitfalls as this one. Yet in 250 pages Bretherton sets out a progressive theology of the church and its relationship with politics. Politics is neither necessarily bad nor necessarily good, but can be influenced by Christian action and ethics. The Augustinian eschatology of two cities - earthly and heavenly - offers the model of a public convivium where Christian values can discourse with secular values yet without loss of distinctiveness. He shows, using paradigmatic real-life case-studies, how this principle can work in western pluralist states, and how it can go wrong; he offers as his guiding theology Christian hospitality, as a means of conversation with those secular forces which share Christian values; and he advocates a dynamic case-by-case approach as the best form of engagement with secular society for a church which wishes to remain authentically prophetic. This is not an ABC guide to religion and politics for Joe Christian: though clear, it is at times unavoidably dense, and, copiously referenced, it requires - yet also repays - close reading.

Drawing on the ecclesiology of Stanley Hauerwas and John Paul II, Chapter One attempts to locate the church at an optimum distance from the state: no longer marginalized, but exercising discernment, eschewing direct partnership so as to retain its own voice. Chapter Two draws on the controversial work of the Amercian agnostic Jew, Alinsky (died 1972) who modelled a dialectic form of local grassroots organizing rather than ‘top down’ political action, e.g. the movement for a living wage in the USA. Chapter Three turns to the national level and in particular the issues of immigration and asylum; it presents the notion of a Christian duty of care particularly to refugees which challenges the nation state’s often narrowly nationalistic or economic interpretation of ‘human rights’, e.g. the Sanctuary movement in the United States. Chapter Four moves up to the global level, and the phenomenon of ‘political consumerism’ - the idea that individuals, states and markets can make ethical and sacrificial choices in the pursuit of political ends, e.g. the Fair Trade movement.

In conclusion, Bretherton fleshes out the concept of ‘hospitality’ which binds together local, national and global responses to political issues. Central to this is ‘listening’ which grounds the church in the real world. The church must help to foster a hospitable politics which focuses on the common good and intrinsic worth of the human being (as opposed to regarding people as economic, cultural or political assets). Depending on the character of the state in question, such a politics calls for a church prepared for witness and even martyrdom.

This is a book which draws on a richness of theological and social commentators and practicians: Aquinas, Ambrose, Arendt, Polanyi and many others. As Senior Lecturer in Theology and Politics at King’s College London, Bretherton’s voice is authoritative and  admirably practical. The blurb promises much as does the striking cover picture of Barack Obama speaking to a forum on “faith guiding our votes: faith values and poverty”. The text fulfils the promise. Recommended reading for anyone wishing to preach on, or provide a meaningful lead in the realm of Christianity and politics, its contemporary theology and praxis.