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Reviewed by:
  • Christianity and Contemporary Politics: The Conditions and Possibilities of Faithful Witness, and: Migrations of the Holy: God, State, and the Political Meaning of the Church
  • Abbylynn Helgevold
Christianity and Contemporary Politics: The Conditions and Possibilities of Faithful Witness Luke Bretherton Oxford, UK: Wiley-Blackwell, 2010. 272 pp. $41.95.
Migrations of the Holy: God, State, and the Political Meaning of the Church William T. Cavanaugh Grand Rapids, Mich.: Eerdmans, 2011. 206 pp. $18.00.

In their recent books, William Cavanaugh and Luke Bretherton explore the nature of a distinctively Christian political presence in a diverse, modern, liberal democratic society and in an increasingly global world. Both Cavanaugh and Bretherton claim that a Christian life is political in ways that many Christians fail to see. They encourage their readers to think differently about what “politics” is by thinking beyond the parameters for political activity set by the dominant voices and practices of the nation-state or the market.

In Migrations of the Holy, Cavanaugh pulls together a number of thematically linked essays in an effort to “give Christians and others some critical tools with which to turn the despair of modern politics toward real hope” (6). That hope is to be found in the church’s promotion and creation of complex social spaces “in which alternative economies and authorities flourish” (42). According to Cavanaugh, Christians ought to acknowledge that the modern nation-state is not oriented toward the pursuit of the common good. Instead, it is fueled by a desire to secure greater power and to perpetuate itself. The nation-state thrives by instilling in its citizens a religious kind of devotion to its ideals and to its continued existence. This religious devotion, animated by the state’s distinctive liturgies and methods of indoctrination, is the vehicle through which the state secures the loyalty of its citizens. Under these idolatrous conditions, Christian citizens become willing to justify and endorse the nation-state’s use of extreme violence; tempted to identify the will of God with the will of the nation-state; and stunted in their ability to imagine alternative political possibilities because they have accepted the limits on religiously informed political activity set by the nation-state. In contrast to the state, the church ought to embody and [End Page 215] enact an alternative social space that is characterized by neighborliness and a love of diversity born out of charity, a penitential and humble disposition born out of an awareness of the reality of sin, and a willingness to pass judgment on prevailing political and economic conditions that fail to reflect God’s will for humanity.

These essays are thoughtfully developed. Engaging with them leaves one with the sense that a truly Christian political presence will be vigilant in seeking always to identify and expose the libido dominandi at work in the world and in itself and will inspire the formation and development of societies oriented toward the proper love of God. Cavanaugh challenges the idolization of the nation-state and urges his readers to make use of Christian teachings, stories, and practices to help make possible alternative ways of relating to others and working toward the common good.

Bretherton shares many of Cavanaugh’s concerns. In Christianity and Contemporary Politics, Bretherton characterizes the contemporary political life of Christians as being heavily influenced by the “dynamics of co-option, competition, and commodification” (2). Rather than take a theoretical approach to challenging these dynamics, as Cavanaugh does, Bretherton adopts a practical approach. He analyzes concrete examples of Christian political activity that offer alternatives to the earlier-mentioned dynamics in an effort to develop a vision of faithful political witness. His analysis is coupled with an interest in identifying the genuine goods that are present in contemporary liberal societies. In contrast to Cavanaugh, who is more inclined to liken the governance of the nation-state to the services provided by a utility company, Bretherton urges his readers to remember that the peace of Babylon, though not the ultimate peace, is a genuine peace, and that their welfare is tied to its welfare (Jeremiah 29:7). Christians are called not only to be critical of the prevailing status quo but also to...

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