Bringing the terms ‘Christian’ and ‘Politics’ together and treating them as referring to an ordinary subject matter might strike many people as odd or a contradiction, let alone Christian Haitians. For many, ‘Christians in Politics’ conjures up images of a melting pot, a term penned for the first time in American literature by J. Hector St. John de Crevecoeur in his Letters from an American Farmer (1782). In Crevecoeur’s thoughts, America’s progress is a melting pot of people with diverse ethnic backgrounds. He used this definition to explain the progress of the new world to European observers.
Hence, many view the image of a melting pot or multicultural government as inspiring concerning politics. However, the concept can have a negative connotation in the context of having the Christian Haitian population get involved in politics. Christian Haitians often take issue with (not without reason) Politics. They see politics as something that has the power to dilute their Christian values and trap them into assuming secular ones. Haitian churchgoers are typically reluctant to include Politics in their conversation. Sometimes, any attempt to enter the political realm is seen as compromising their faith. This is due to the long history of prejudice and misunderstanding that Protestantism in Haiti is often the victim of –Not to mention the deliberate effort of established and traditional agents to keep their driver-seat position and maintain Haitian protestants in the passenger seat. But before blaming it all on others, Christian Haitians must get their act together first, someone may rightly argue.
Setting realistic expectations.
In other terms, Christians must have the correct views and expectations about politics. First, we need to remember that God is Sovereign (Dan. 2:21) over the countries, governments, and kingdoms of men. In other words, since God has His purpose and desires, He can use politics to accomplish His will. However, it does not mean that godly Politicians will replace the goodness of God. It is crucial to remember that human governments cannot save us. Expecting politicians to bring hope for our fallen cultural morality could be a deception. Morality and godly living, biblical truth, and Christian values are rarely the goals of governments. Remember that we live in a fallen world. The redemption and salvation of mankind are only possible through Jesus Christ’s death and resurrection. This is not possible through the government’s accomplishments. That is the first thing to keep in mind.
A Christ-like agenda
Consequently, before the speeches, honors, positions, and plans, Christians are faced with a crucial question, ‘How do Christians reconcile their faith with politics?’ “Will Christ be part of the conversation? ” or “How can politics reflect Christ’s perspective?”
Having Christian Haitians involved in politics in a formal sense will demand a coherent vision. A vision that subscribes not to a melting pot of disparate convictions, beliefs, ideologies, denominations, conflicts, and agendas but to a Christ-like schedule. In that event, the Haitian Christians’ cry in today’s Politics could be phrased as something like this, “If Christ is Lord, then His vision must be ours.” This is an essential distinction from the get-go, considering that other agents (undoubtedly from different religions and ideologies), too, have their agenda. And often, they are indebted to some strong men called masters of the system. The word master here refers to someone with the economic power that controls his agents, and the word master also refers to a given political theorist who sets the culture for his followers.
For example, Aristide remains a strong influencer in his campaign for the theology of liberation doctrine in the nineties. A sort of spiritual father to the subsequent generations, to be precise. It is so true that it is rare to find a current politician who has not been somehow fascinated or influenced by the Lavalas leader. Aristide’s endorsement of liberation theology does him one thing: being involved in higher criticism so much that he unconsciously stops there. This is also the fate of all the adepts of liberation theology. The adepts of the theology of liberation often need to answer specific vital questions. It often becomes theoretical, and the practical needs to be remembered. The reality sometimes needs to be better-sounding words. Politician adepts have no clue how an economic system works. Yet, the partisans of such popular doctrines can sell words of hope to the masses, making them believe they could get rich tomorrow morning. Conversely, a Christ-like doctrine will only promise riches to the groups with elevation. A Christ-like agenda will undoubtedly talk about social injustice, but it will go deeper into the root of the problem by distinguishing between opportunities and outcomes.
A Christian culture’s society is not to be taken as the Kingdom of God that is yet to come
“Let Thy Will be done on Earth as it is in Heaven,” these words cited in the Lord’s prayer have been the battlehorse of preachers who argue that it is the Church’s mission to establish the Kingdom of God on Earth, as they say, it is stated in the prayer. It seems that there is indeed a socio-political context that pushed this doctrine. The presence and implication of Christians in the different spheres of society must aim at transforming the culture in vogue to a Christ-like culture. In that sense, many ministers often balanced their Kingdom views of society with biblical optimism.
A progressive approach to society that forces the belief of an imminent Kingdom established by earthly God’s children, where society and its institutions are expected to be renewed in conformity to a Christian worldview or, ideally, a Christian theocracy, is often considered feasible. However, I think it is possible to have a successfully balanced eschatology that argues for a declining culture while affirming the biblical mandate to care for society. Let us face it: the world is declining rapidly, and Christian engagement will not stop that. However, sin, suffering, abuses, scams, and all sorts of evil practices might be reduced considerably. Nevertheless, although I believe Christians must shape the culture, I do not take it to the extreme in thinking that everyone in the present day will subscribe to a Christian worldview before the establishment of God’s Kingdom at Christ’s return.
In other terms, “Is the Kingdom of God ready to be set up in society already when people live by the social ethics of Christianity, or does it await fulfillment in the establishment of the Second Coming? How we answer such questions is far from a simple issue because emphasizing the “already” or social aspect of the Kingdom over the “not yet” or apocalyptic aspect may result in different views.
An opportunity does not imply a good outcome
People aren’t guaranteed good outcomes because of the distribution of riches. Governments create opportunities, but good outcomes depend on the people. One can have a million dollars today and become poor next year. The fundamental step in transforming society is to create opportunities for all. It is never the creation of outcomes for all. When someone is given an opportunity, he is solely responsible for what he makes of it. In that sense, the citizen must be responsible but accountable. For instance, in the parables of talent, the three guys have received the same opportunity to work. But again, opportunities do not entail outcomes. Two of them did good, and the third one wasted the opportunity. He has yet to produce as good results as his peers did. Serious Christian politics is primarily concerned with opportunities for all and not falling into the false woke narrative that essentially sells false hope to the masses. The politician must be aware of ideas that aren’t Christ-like. This is a practical way to shape the current culture’s thoughts.
The Politician and what he believes
Someone who believes that human beings are the image of God will find it difficult to support a law that fosters the practice of zombification in Haiti. But it’s part of the culture, a vodouist may argue. Contrary to that, a Christian would vehemently oppose this law because it does not honor the image of God that humans are. People are created with autonomy, making it possible to say ‘yes’ or ‘no’ in their relationship with society. In other words, in God’s image, human beings are created to have a meaningful life, something that a zombie does not have. A life marked by rational choices that enable them to reflect on life’s projects to flourish to the fullest.
Unlike a living soul that can live his life to the fullest, a zombie’s life is not meaningful. He cannot have a meaningful relationship with others in a manner that no one can have a meaningful relationship with a robot. He lacks existence, reflection, uniqueness, personhood, and self-awareness. The zombie is separated from his personality. He is punished with a cycle of futility and ‘being used’ by evildoers. He loses his complex cognition and cannot engage in any manner as a human being with originality. A Christian politician would establish that the citizens are God’s image and, as such, must live according to that standard.
Say you are the Minister of National Education in Haiti, and you are a Christian, where legalizing abortion for all cases was part of the discussion with your staff for the day. The next law your office will submit to both chambers is La Chambre du Senat et Chambre des Deputes. Say that you are the only Christian on this committee, and only one vote is needed to move forward with the law. You cannot back up, and there’s no time for sophistry and fluff-filling words like, “Who am I to judge?” and. if, how, whatever, ‘you know,’ etc.” Again, you are facing a challenge and severe moment in which you are called to vote “Yes or “No.” If you voted ‘Yes’ according to your Christian principle, then your commitment will definitely go against your belief and consequently lead to debauchery and delinquency. What would you do? One thing is sure: how you vote today ultimately leads to God’s glory or Satan’s.
Someone always acts out of his belief system, consciously or unconsciously
This is an inescapable step. If we genuinely believe Christ’s doctrines can shape nations, countries, and generations. In like manner, a non-Christ follower, say, a Vodouist, likely believes that his religion can positively shape the country’s future. This is understandable because someone will always act out of his belief system or see the world through his worldview. That is, for Jean to decide if feeding people in poverty is essential, this is something that he will subconsciously refer to his thoughts. Everyone has their belief system, which is seen in their decisions. The choices and decisions will somehow align with the tenets of that belief system. For instance, if you do not affirm homosexuality, you might find it difficult to support same-sex marriage. Suppose you are a Christian, and you believe that human life is important. In that case, when facing an abortion decision, you will most likely refer to the Bible to show why the abortion argument, that is, is the murder of an unborn baby or child. Therefore, when you agree with the statement “Legliz pa nan Politik” (Church must stay out of politics), you can only expect things to worsen since you fail to impact society positively. Your silence on such issues does not show that you believed what you said you did.
The need to choose the right philosophy: ideas have consequences
Take, for example, a Machiavelli versus a Christian. A Machiavellian battle horse is primarily fear. Punishment is to be constant, whereas political leaders are to be ruthless and tyrannical. A strong commander must inspire fear in the people by employing every unscrupulous and nastiest trick possible to maintain power. Machiavelli argued that the end justifies the means. This argument will encourage politicians to do tricks and manipulate people, such as scapegoats and accusations. “The end justifies the means” does not consider good ethics. It is all about self-interest that supersedes the ethics of the leader’s actions. In that regard, it is safe to assume that most of the Haitian leaders are avid readers and disciples of Machiavelli. Doesn’t it look familiar to us Haitians? Of course, yes. We have tons of leaders that fit the above description. However, as opposed to a Machiavellian view, the Christian worldview would ensure that everything a politician does falls within Christ’s perspective, essentially loving our neighbors as ourselves.
Since Christians are not to be equally yoked with unbelievers, shouldn’t Believers stay out of Politics?
Even though you had the best intentions as a Christian politician, you must admit that not everybody will agree. In fact, governments are composed of not only Christians but of Machiavelists, Vodouists, Atheists, Islamists, etc. The question is how to converse with agents of drastic opponent belief systems. Doesn’t Paul disapprove of Christians in politics?
The association of Machiavelli with Christ’s followers will scare many to death. Consequently, many say, “Legliz pa nan Politik” (Church must stay out of politics). The two Pauline statements, “What harmony is there between Christ and Belial? or what does a believer have in common with an unbeliever?” (2 Cor. 6:15 NKJV) and “Therefore go out from their midst, and be separate from them, says the Lord, and touch no unclean thing; then I will welcome you” (2 Cor. 6:17) must be taken in the biblical context of separation. Therefore, does the passage say Christians should not be involved in Politics per se?” What is Paul talking about here? Dr. Scofield, commenting on the last verse, tells us, “The separation in Scripture from evil implies a separation from the desires, motives, and actions consistent with the world whose moral sense is perverted. Separation does not imply an absence of contact with the evil that reigns in the world, but the refusal of any complicity or conformity with it.” That leads us to consider another question, “How are we the world’s light if our light does not shine into every sphere of society? Is there a place in society so dark that our light makes no difference?”
Being the light of the world and afraid of darkness?
That subtitle could fill in itself the content of another article. But let us briefly consider the negative consequences following the passivity of Christians in Politics. We must admit that engaging in politics carries a ton of negative emotion and excessive reactions for us Haitian believers. That behavior is understandable because of the long history of exclusion, defamation, ostracism, and political pressure maintained against Haitian protestants. Leslie Griffiths, a Methodist historian and vice-principal of College Bird (1970), was constantly forced to prove the school’s loyalty to the regime of Duvalier. “I can’t even begin to accept the suggestion,” Griffiths replied to a college colleague. The spires were ready for anything. The political scene of Haiti is packed with abuses and crimes against protestants. The Macoutes often took people to dig their graves. The renowned and well-articulated Pastor Sylvio Claude was assassinated by probably the same people who reproach protestants of their passivity in the country’s politics. Tons of abuses are repeated. But should that be the right excuse for Christians not to be involved in politics? But the answer depends on who says it.
“Legliz Pa nan politik” slogan fits someone’s specific agenda.
Ironically, the same politicians that reproach Haitian protestants for being too passive, for fasting or praying too much, for spending too much time attending church services are the first revealed opponents of Christian protestants in Politics. The phrase “Legliz pa nan politik” is nothing but intimidation. They often use it as their best first card against the Christian protestants, as they are getting interested in politics.
Haitian Christians should know better than that; they must not fear. “Do not be afraid,” says Jesus to His disciples. Why? The fear that Christians have to be involved in Politics can lead them to remain silent when facing injustice, barbarity, and insecurity in our country. Worst, this fear can validate the popular excuse, Se Peyi a ki fe yo bandi. (It’s because of the economic situation that they become bandits) whenever someone talks about the current situation. To this, we must respond that everyone is accountable before his conscience, before society, and before God. There is no such thing; one becomes a kidnapper, a bandit, a murderer, a crook, or a prostitute because of external economic constraints. We must resist any attempt to fall into this poor excuse that makes bandits passed as victims. A Christian politician would fight for the truth and have no fear of saying right from wrong. If we cut it straight, not declaring our Christian culture and beliefs would do a disservice to the community rather than benefit them.
We live in a fallen world; what can we do anyway?
The beauty of virtue is its focus on the character of the individual. Good virtues do not start with the neighbors but with the self. In reality, it is the individual who will confront an ethical dilemma. He must be prepared. But the truth is that just being called “Christians” or being part of a big church is not enough to promote good practice in Haitian politics. Being part of a Christian organization or a church will not eradicate the cruel and unethical practices found today in Haitian culture. But, being a Christian will certainly promote good ethics practices that can be accountable for Haiti’s present and future situations. I like to think to overcome decades, not to say centuries, of chaos, the Christian Haitian (the individual) interested in Politics must be embedded with the Christian perspective to foster that culture in the jobs, organizations, churches, and every sphere of activity where he is involved. To do that, knowledge is a requirement. We are talking about a practical understanding of the Word to deal with all the current issues our society faces.
After all, for someone to maintain that Christian Haitians should not be involved in politics, he is saying that Pastor John Newton should not get his church involved in abolishing Slavery in the United States. This person is also saying to the missionaries in Haiti who spoke out and fought against oppression during the US occupation that they should have remained silent. What to say to tons of Christian missionaries who give us hospitals, schools, and orphanages in places where the government’s presence is invisible? Should they disengage themselves from such activities that may look too political? Or should a Christian Haitian be silent on the phenomena such as Restavek, Zombification, Kidnapping, and Corruption (to name just a few) that ravage our society? Well.. if the Haitian Christian is not involved in Politics, then thousands of evil practices such as these are nowhere to be stopped. Parallelly, if the Christian protestant is involved, his presence can bring hope. Living by the Bible’s principles suffices to bring hope and transformation to a nation that is certainly familiar to Christianity but still far from experiencing the reality of a Christian way of life.
