​The book of John is among one of four gospels in the New Testament, yet it is in a class of its own. While the other three gospels, Matthew, Mark, and Luke, are considered synoptic gospels, John is quite a bit different. John frames his gospel to accentuate various teachings not highlighted as much in the other gospels, particularly the teaching of the divinity of Jesus, the Christ. We get a glimpse of this elevation and framing from the very beginning of John's gospel as we see Jesus, the Word, residing with God and creating the universe. John's gospel is filled with this elevation and emphasis on the spiritual aspect of the good news of Jesus. Whereas Luke is more the historian with his focus on eyewitness accounts and social/political defense of Jesus and the early church (see "World Upside Down" and "Interweaving Innocence" for discussions of Acts and Luke), John is more the theologian.

Perhaps one of the most beautiful theological exhibitions in the book of John is found in chapter 3. Of course we are all familiar with verse 16, but what concerns us here is not verse 16's explanation of how our salvation obtains, but rather all that precedes the securing of salvation and instead answers the question, "what is obtained in our salvation?" Verses 3-7 are of particular interest here. They say,

 Jesus replied, “Very truly I tell you, no one can see the kingdom of God unless they are born again.”

“How can someone be born when they are old?” Nicodemus asked. “Surely they cannot enter a second time into their mother’s womb to be born!”

Jesus answered, “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit. Flesh gives birth to flesh, but the Spirit[b] gives birth to spirit. You should not be surprised at my saying, ‘You[c] must be born again.’

Evolution is a big deal in my community. Just about everyone hates the idea, and if you don't hate it, you'd better not let anyone know you don't. As conservative theists, most of us have problems with evolution because it feels like a threat to religion. If nature can accomplish all this order on its own, then what need would there be for God? Those theists who do cling to evolution, however, argue that it really doesn't matter if evolution is true or not. Evolution doesn't necessarily take God out of the picture, because God would still have had to create all matter, create and fine tune all natural laws, and could still intervene in his creation as he sees fit. There is no problem with believing in evolution and a God who is active in the world. Just as we don't believe that God is literally focusing his power on keeping the earth in its orbit, since God had the foresight enough to create the law of gravity to do his bidding, so it could be with evolution. God gets what he wants out of the process because he front loaded the information. ​

I find myself returning to contemplate the problem of evil time and time again. Maybe millennials (of which I barely make the cut) have a bigger hang-up with the way evil's existence seems to encroach on the possibility of a good God's existence, but I think the problem is much broader than one generation. Whether it's the death of a daughter leading Darwin to embrace his religious doubts, or the holocaust of a whole race which is remembered and lamented in the works of Elie Wiesel - each generation seems to have its own works and workers who wrestle with the reality of evil's existence. Evil is hard to stomach, and especially so if one is a Christian who proclaims the existence of an omnipotent, omniscient, and omnibenevolent God who supposedly despises evil. 

In response to the problem of evil Christian history has produced a number of defenses for God. These defenses are known as "theodicies." A theodicy doesn't claim to prove that God exists or that its explanation for evil's existence is the correct one, but it merely offers what is a possible explanation for evil's existence alongside a good God. If the theodicy's explanation is logically possible, then evil's existence is not incompatible with the existence of God, even if this particular explanation doesn't end up being the correct one. The goal is simply to show that the existence of a good God and evil aren't logically incompatible. At the moment, the most broadly accepted theodicy on the market is the free will theodicy as refined and presented by Alvin Plantinga. Plantinga argues that for a God to create a world in which his creatures loved him in a meaningful sense, then those creatures would need to have the choice not to love him. God could have created robots that would have never disobeyed him or done any evil thing, but in creating such a world, he would have created a world where true love was impossible. So while it is true that evil exists, it's only in a world where evil is possible that love can exist, and God deems that the existence of love is worth the price of allowing evil. 

The Free Will Theodicy (FWT) is a beautiful defense because it makes a lot of sense. Everyone would love a world without evil, but we recognize that we'd all likely prefer a world where we make meaningful choices to love than a world where we were programmed robots - even if the price of love was the existence of evil. Love is such a beautiful and powerful thing that we recognize evil pales in comparison to it. The FWT is a fantastic defense of God, though as with all arguments, there are some problems. But it isn't in the scope of this article to expound on this theodicy or defend it. Suffice it to say that this is the going theodicy in Christianity, particularly Western Christianity. With the acknowledgement of this broad Christian adherence to the FWT, what I want to do, then, is actually draw out some implications this theodicy has for two other Christian positions: nonviolence and Christian anarchism. ​

The following sample of resources are some of the pieces which I've read or created while thinking through the issue of politics. I attempted to use a broad selection of authors, from conservative Christians to the secular, so you can get different angles. Regardless of where you land, my hope is that you'll begin to see the world through the eyes of the gospel first, and politics second (or tenth).

​Christians, like any other group of humans, have their pet peeves. For me and my group of Christians, one of those pet peeves is the objectification of others. We recognizes that the objectification of others leads to deeper and more numerous sins, and therefore, we call it out as evil. When we elevate individualism to godhood and diminish a baby in the womb to the status of non-human - when we objectify babies - a baby who gets in our way can be killed. When sexuality and pleasure is elevated to godhood and another's body becomes a mere tool - when we objectify fellow humans for sexual gratification - then we end up with the highly exploitative and damaging pornography, sex worker, and sex-trafficking industries. Christians rightly identify Jesus's teaching that objectification is at the heart of much evil in the world. In Jesus's famous Sermon on the Mount, he declares that it isn't only murder and adultery which are evil, but the objectification of others in our hatred, anger, and lust - the latter vices being the seeds of the former. Jesus is a wise man, and we are wise to follow in his footsteps. 

But just as Christians have pet peeves, we also have our pet sins. One of those pet sins is, rather coincidentally, objectifying others. Whereas my group has somehow managed not to buy into the overt acceptance and overlooking of the pleasure/sex pantheon of our culture, a different, perhaps more insidious form of idolatrous objectification has crept its way into our lives. Prosperity. Perhaps Jesus should have warned us a bit more about wealth and prosperity. Maybe he should have called it out directly or told some harsh stories about it. Maybe he should have given us some foreshadowing and foundation for the problem of prosperity in the Old Testament. Maybe he should have exiled Israel for their actions stemming from prosperous indulgence at the expense of justice towards others. Maybe if Ezekiel or some other prophet would have told us that the sin of Sodom was being guilty of idolizing prosperity - maybe that would have been enough for us not to make greed a pet sin and prosperity an idol. And perhaps if Paul had excoriated the greedy more than just a few times in the epistles, or if James, the brother of Jesus would have condemned opulence and unjust labor practices, everything would all be so clear to us now. But alas!

​[To hear the extended podcast episode on this topic, check out our episode here]. 

Every week, from thousands of churches across the United States, requests for help are sent out. Food pantries are in need of workers and food. Women's shelters need volunteers. Children are in need of being fostered or adopted. Families are in need of financial assistance as they try to pay medical bills. And the list could go on. While the church does much good in the world, many requests go unanswered, and needs are left unfulfilled. And though I'm sure it's true that the church could do better, we also recognize that we will never be able to meet every need in such a fallen world. Decisions have to be made about how to use our time and resources in the way that best loves God and others. ​

Our world is fed two narratives when it comes to democracies - either you vote and uphold patriotism, honor, duty, and morality, or you abstain from voting and refuse to participate in the world in any meaningful way. While I will acknowledge that many who abstain from voting likely do so because they are either lazy or uninformed, I believe there may often be a good rationale for Christians to abstain. I want to provide a few of the reasons which stand out most to me, and provide you with a few other resources to ponder if you decide to consider this option further.