Witness and Justice in Evangelical Relations with Rulers

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October 10, 2019

by Wissam al-Saliby

A Swiss journalist recently asked me, during an interview, “Should Christian organizations be neutral towards governments?” when the killing of the Saudi journalist, Jamal Khashoggi, was brought up. The implications of neutrality were that business can continue as usual as a form of Christian witness. The alternative could be the breaking down of relationships between Christians and those rulers. My response was something like this: “Is God neutral? Certainly not. As Evangelicals we want to imitate God as revealed in the person of Jesus. God is on the side of the widows, the orphans, the strangers, and the poor. We cannot remain neutral if we want to be in harmony with the heart of God.”

In this blog post, I would like to expand on this answer.

In my work with the World Evangelical Alliance (WEA) in Geneva, we interact with diplomats from all sorts of countries, including – or should I say, especially – countries who are under strong scrutiny for their human rights record. Globally, our WEA leaders meet with ministers, presidents and other senior politicians from all over the world. Evangelical and Christian leaders more broadly regularly meet with leaders, ambassadors, foreign ministers, kings and princes, religious leaders, including from Iran, Saudi Arabia, Egypt, Myanmar, Jordan, North Korea, and Syria.

This raises the question: what is our attitude and discourse toward authorities whose corruption and injustice is affecting tens of thousands, if not hundreds of thousands, of their own people, and whose laws deny the freedom to choose one’s religion? How should we engage with the Ahabs and the Rehoboams of today, oppressing their people and abusing power for personal wealth and prestige?

Here is my attempt to answer.

(1) Listening to the local church. We need to be listening to the voices of those on the frontlines, who prophetically engage with their political leaders and advocate justice and religious freedom. And it’s ok to disagree with the local church who, in some countries, may support the terribly unjust authorities in place, or may support the violent overthrow of, or even war against, the regime in place. In recent months, I was exposed to such narratives in at least 3 country situations. But still, it’s important to listen to local churches in order to understand where they are coming from, and to identify the prophetic voices which could be the majority or the minority.

(2) Our Witness is about God and his Lordship. It struck me in 1 Kings 20 that, when the Syrians decided to attack Israel, God’s response was not about Israel but about himself and about knowing him: “Thus says the Lord, ‘Because the Syrians have said, “The Lord is a god of the hills but he is not a god of the valleys” therefore I will give all this great multitude into your hand, and you shall know that I am the Lord.’” In our interaction with political leaders and diplomats, our mission is first and foremost about witnessing to the Lordship of God.

(3) Unapologetically condemning injustice. The journalist’s question that I cited earlier was based on a line of Evangelical thinking where political detachment – neutrality à la Swiss – is viewed as necessary for Christian witness. I am convinced that this is wrong. The prophet Elijah the Tishbite relayed God’s condemnation to King Ahab for the killing of Naboth. The prophet Nathan relayed God’s condemnation to King David for the killing of Uriah. John the Baptist condemned Herod’s marriage to his brother’s wife. “If justice perished, the foundations of the whole cosmic order would disintegrate, because justice is fundamental to the very nature of the Lord, the creator of the universe and to the core of God’s government of history,” writes Christopher Wright in his book Old Testament Ethics for the People of God (2004, p. 253)

(4) Rejecting favoritism or bias. In one discussion with an Evangelical leader here in Geneva engaged in peacemaking with North Korean leaders, he explained to me about the suffering of North Koreans, and brought an explanation to the hostile and belligerent actions of its leadership. When we moved to discussing Israel and Palestine, he wondered at the irrationality of Hamas firing rockets on Israelis, and failed completely to apply the same standards to understand the suffering of the Palestinians resulting from the longstanding siege of Gaza, and the hostile actions of Hamas towards Israel. Also, I’ve heard some praising Saudi Arabia’s leadership while demonizing that of Iran, while others praised Syria’s Assad while demonizing Saudi Arabia’s Ben Salman. God is just, and has one measure to weigh the actions of people. In Deuteronomy 28, God warns Israel that if they behave the same way as the Canaanites, he will treat Israel as his enemy on the same terms as the Canaanites, and inflict the same punishment on them by using other nations. (Wright, p. 476)

(5) Injustice can be called out privately, in the King’s court, for the King may still repent. Or advocacy can become public, like with John the Baptist. Choosing between going public or advocating privately and with some confidentiality is a difficult question to answer. Today, the WEA Geneva team is faced with this question for several country situations. In international diplomacy, speaking up, naming and shaming, are (usually) not the first step. Rather, backroom diplomacy and advocacy is the norm. States, international organizations, and human rights organizations give those who violate human rights the opportunity to change course.

The WEA seeks to advance the right to freedom of religion or belief, in order to fulfill its mission to establish and strengthen national evangelical alliances. In pursuit of this mission, backroom diplomacy can build personal connections and mutual trust (trust is so much needed today), and encourage our interlocutor to change the policy toward religious minorities, modify a legislation detrimental to religious freedom, release detained pastors, or allow closed churches to re-open.

One criterion to decide on going public or not is repentance or changing course. Ahab repented. Queen Esther’s pleas to the King Ahasuerus were heard. Repentance is not only expressed by bringing those who killed and tortured to a criminal court, but by a change of heart of the ruler and a change of course of governance. I sound idealist. I know. “Repentance” is distant from realpolitik and national (and personal) interests. But I am in the business of witnessing to the Lordship of Jesus Christ, and not in the business of selling and buying goods, public relations and influence.

Here among United Nations staff and among diplomats in Geneva, or in meetings in the capitals of states, Evangelicals are witnessing to the Lordship of Jesus Christ. This means not only witnessing to God’s uncompromising and unwavering love, but also to God’s balance of justice and mercy that calls all people, including the rulers of this world, to repentance and righteousness.

3 Comments

  1. Donald James says:

    Thank you Wissam for a powerful statement about the gospel call to seek justice in a broken world. It is encouraging to know that the World Evangelical Alliance is working behind the scenes as well as with public statements when necessary, to address injustice.

    I would like to offer a point of fact and perspective on the Israel/Gaza situation. The border situation would be better described as a “military blockade” than a “siege”. The goal is to protect Israelis from terrorist attacks. Israel facilitates the crossing of hundreds of large truckloads of supplies each week to meet the needs of the people, who are, I might add, being mistreated by their own government. Israel also supplies electricity, fuel and water. It is a sad situation for the Gazan civilian population but I would ask that care be taken to lay the responsibility where it belongs – at the feet of Hamas and their Iranian backers.

  2. Adam Simpson says:

    I agree with Donald that this reminder that love “…does not rejoice at wrongdoing, but rejoices in the truth” is sorely needed by all of us, especially Western evangelicals. However, I will disagree that the government of Israel doesn’t deserve to receive any of the blame for the current situation.

    The situation there didn’t suddenly appear out of a vacuum, but evolved over time as conditions deteriorated. To point out hypocrisy on the part of Western evangelicals who stand behind Israel no matter what they do, and many do exactly this, is not to absolve Hamas or the PLO of any blame. Standing on the side of justice means rebuking all injustice, including that done by the Israel military. A huge percentage of the soldiers despise all Palestinians, and the way they treat them only feeds the hatred. The greed and corruption of the PLO, as well as the unrighteousness of the leaders of Hamas, does not absolve Israel from violating international laws and responding with force that exceeds anything that they have suffered many, many times over.

    If we are going to truly be agents of peace, we have to expose and reject injustice on all sides, prayerfully asking the Lord to reveal any hypocrisy that may be blinding us.

  3. Brent Hamoud says:

    Donald, thank you for contributing your perspective to Wissam’s discussion on a faithful commitment to witness and justice. One of the strengths of the article, and of WEA’s advocacy, is its nuanced treatment of very complex problems. The need for nuance is particularly important when attempting to understand and address the extremely complicated issues of Palestine and Israel. While some may dispute if the action against Gaza is a “blockade” or a “siege”- both terms are accurate- there is no dispute that the situation is unacceptable to anyone who cares about the dignity of human life. Your acknowledgement of the suffering in Gaza is so very important, and it is also necessary to acknowledge that many parties warrant responsibility for this suffering. Neither blockades nor rockets nurture life, nor do they produce peace. Wissam suggests that our world is in critical need of repentance, a turning away of that which is regretful. This is certainly the case in Israel and Palestine where policies are proving fruitless and deathly; lives are suffering on all side of the conflict. I pray that all of us will see the responsibilities laid at our own feet and demonstrate the courage required to promote life. The work of many faithful individuals and organizations, like WEA, have much to offer us in this effort.

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