Book Review - The Scandal of Evangelical Polics by Ronald J. Sider

In The Scandal of Evangelical Politics: Why Are Christians Missing the Chance to Really Change the World?, Ronald J. Sider suggests that evangelicals have not given enough thought about how to approach politics as a biblical people.  This is unfortunate, partly because evangelicals are a political entity large enough to either hurt or help wider society.  In light of this, Sider proposes a method for Christians to use in approaching politics.  His method is to integrate social studies and a biblical base.  Sider hopes that this will help Christians form a wise political philosophy.


Sider divides Scandal into four parts.  In the first part, Sider notes that evangelical political history is full of mistakes.  If evangelicals want to be politically effective, they must understand past mistakes.  The primary evangelical mistake is failing to formulate a widely accepted political theology.  This results in a confused, contradictory, and unbiblical approach to politics.  It is important that evangelicals address this mistake.  Practically speaking, politics affect people’s lives.  This influence can be either good or bad, making it irresponsible to neglect politics.  Theologically speaking, Christianity teaches that Jesus is Lord of all, meaning evangelicals must give Jesus control over their lives.  Evangelicals are wrong to neglect politics because Jesus forbids his followers from neglecting their neighbours and politics are a tool for neighbour love.

In Part 2, Sider suggests a way for Christians to approach politics.  This approach requires evangelicals to understand both politics and scripture.  It acknowledges Jesus as Lord; it does not compromise on biblical teaching; it is factual and honest in historical and cultural studies; it helps Christians make consistent, effective, and faithful choices about political issues; and, it is communicable to the wider culture.  Further, a political decision has four aspects.  The first part is a normative framework that shapes what a person believes about morality.  The second part is a broad study of society and the world, which includes history, the economy, and political structures.  The third part is political philosophy, which is necessary because people cannot adequately research every political issue.  The fourth part is detailed social analysis on specific issues.  Because politics are so broad, Christians must work together to analyse the issues while being clear with each other about points of disagreement.

In Part 3, Sider acknowledges that human limitations make it impossible for us to consider fully every political decision we make.  To address these limitations, he proposes an evangelical political philosophy.  His proposal includes biblical study, theology, and historical awareness.  In essence, he applies the four pieces of political decision-making to a variety of political issues.  In the interest of space, I will focus on two of Sider’s applications – the state and justice.  These are necessary to understand his other applications, which include human rights, the sanctity of human life, and the environment, amongst others.

The state is an institution created by God.  People are communal.  We need some sort of organization for our relationships.  Given the reality of evil, the state should promote communal good and restrain evil.  The state has limits because other social systems benefit society.  It is also important for the state not to legislate all aspects of morality.  Despite these limitations, the state is an opportunity for loving neighbour and endorsing good that Christians should accept.

Regarding justice, biblical teaching and the world are both complex making it difficult to apply biblical teachings about justice.  To address this difficulty, Sider uses scripture to propose a definition of justice that is broad enough to be applicable in multiple contexts, while narrow enough to be a standard.  Justice requires that we provide care for people who cannot care for themselves.  Justice also requires that society allow people who are able to care for themselves to have the opportunity to do so.

Sider concludes his book in Part 4.  He suggests that the large financial and population resources available to Western Christians can be a tool to form a better world and change history.  Sider makes a few conclusions about how to do this.  First, Christians should apply the bible to all aspects of their politics, rather than only a few issues.  Second, Christians should acknowledge that although the church and state are different, Christians can still approach politics in a variety of ways valid in different situations.  Third, Christians need to be humble and honest as they approach politics.  Winning cannot come at all costs.  Instead, justice is the focus of politics.  Further, pursuing justice for others must be at least an equal priority for the church as seeking justice for Christians.  Fourth, despite the importance of politics, it is not the church’s only responsibility.  The church must also worship God and make disciples.

Scandal is a helpful book when considering social justice.  Sider dedicates an entire chapter to justice.  Primarily, he offers a thematic approach to a biblical understanding of justice, necessary due to the differences in biblical and modern economies.  A thematic approach means that justice isn’t simply about access to land or education.  Instead, it is about access to whatever is necessary for a person to flourish in society.  Justice does not stop there, however.  It does not define a person’s value by ability so therefore requires that society care for people who are not able to care for themselves. 

Sider also considers wealth alongside social justice to present two ideas.  It is not sinful to gain wealth, but instead sinful to one, gain wealth by oppression, and two gain wealth and not share it.  These conclusions are helpful, especially in a time when divisions between “the 1%” and “the 99%” are acutely noted.  I sometimes see an irony in needing to demonize the 1% in the name of social justice, while needing to honour folks like Buffett, Gates, and Bono in the name of social justice.  Having money clearly isn’t what we see as the problem in the 1 vs. 99 debate.  These men rightly use their money and influence to serve the poorest of the poor. 

It is striking that Scandal in its entirety, and not just the chapter on justice, can be read as a (mostly) strong argument for social justice*.   Three ideas stand out for politically minded Christians.  First, Sider outlines how to mediate a situation where groups’ human rights are seemingly at odds.  His suggestion is to typically side with the poor and marginalized.  Second, he warns the church to prioritize advocating for justice needs for others over advocating for needs for self.  Third, he argues that immoral and criminal are not always synonymous. 

Sider also makes a suggestion that surprises me.  Sider notes that not all aspects of justice and social service are the responsibility of the state.  The state is only one social system that God created.  The church, family, and other groups also have a role to play.  I agree with this and I constantly argue for the church to embrace its role as an advocate for justice.  I haven’t spent much time thinking about where the government’s limits should be, though.  What issues are not part of the state’s concern?  If I am going to be an effective advocate for justice, I must think about this some more.  


*The book is not perfect.  In a chapter about the sanctity of human life, it does significantly more harm than good to bring Nazism into the debate.  This rhetorical tool is going to persuade very few and galvanize many others.  I appreciate the book, but not this line of arguing (pages 149-151) and will be careful about who I recommend it to.