The high season of American politics is here. Stomachs are knotted. Electoral trend lines undulate. Betting markets tremble.

And what of the American church? Many of us are trembling too: with fear, with rage, with anticipation of whatever may be in store for us in Washington—and in our own kitchens and sanctuaries.

A few weeks ago, a colleague of mine here at CT wrote an article pertaining to politics, and the online backlash was furious. The social media responses crossed every prudential line in Proverbs; they would have made Martin Luther blush.

And it didn’t come from social media bots, machines programmed to automate inhumanity. The names of many respondents were familiar. They weren’t computers; they were Christians. It was us.

When I say “us,” I don’t mean that you are personally sniping on social media; I know I’m not. Rather, I mean that the precepts I offer below are not—cannot be, if they’re of any use—reflections and guidance loftily directed at those people, the Christians who embarrass and frustrate and confound us.

The way we get through this next month and the months to come with any semblance of Christian love and unity is to copy Paul in 1 Timothy: “Christ Jesus came into the world to save sinners—of whom I am the worst” (1:15). And not just to say it, but to mean it.

To that end, here are 25 precepts for an election year:

1. A Christian’s opposition to Candidate X does not entail her support for Candidate Y. It does not entail it by implication or in practice. To insist otherwise against the protests of your sibling in Christ is to embrace dissension and slander.
2. You can critique a fellow Christian’s politics without questioning his faith, and both of you should be able to hear the difference.
3. Your critique of a fellow Christian’s politics may well include reminding her of the commitments and obligations of her faith.
4. Your critique of a fellow Christian’s politics may never persuade him. At a political impasse with a sibling in Christ, mutual forbearance and grace is usually a better way forward than ongoing argument. What better things could you each be doing with your time?
5. There is a line across which a Christian’s politics might justifiably cast doubt on her profession of faith. The line may not be where we assume it to be.
6. That line may even be different for different Christians in different times, places, and stages of sanctification, for God does not address our every sin, error, and weakness at once.
7. Some of us may need more courage of our convictions, especially if we find ourselves a religious, political, or cultural minority in our churches and wider communities.
8. But most of us, in this brash and hasty culture, are more likely to need forbearance and grace for those we believe to be less spiritual, moral, intelligent, or knowledgeable than ourselves.
9. Forbearance isn’t tolerance. Grace is not condescension.
10. Nor are forbearance and grace indecision and cowardice.
11. Remember 1 John 4:20: “Whoever claims to love God yet hates a brother or sister is a liar.”
12. Lasting political disagreement among Christians is not by itself evidence of sin, unbelief, or any other dysfunction. Reasonable, faithful Christians may in good faith reach different conclusions. They may all have solid biblical support for their views; they may all seek the common good; they may all seek to love their neighbors; they may always disagree.
13. Your voting choices are constrained by the realities of our electoral system. You can vote third party or write in a name, but don’t pretend these are politically viable candidates when they are not.
14. Reasonable, faithful Christians may decide to only seriously consider viable candidates.
15. Reasonable, faithful Christians may decide that viability is less important than ethical and policy alignment.
16. Reasonable, faithful Christians may decide not to vote: “Put not your trust in princes, nor in the son of man, in whom there is no help” (Psalm 146:3, KJV).
17. Hope is a Christian virtue; wishful thinking is not.
18. Wisdom is a Christian calling; cynicism is not wise.
19. No candidate is owed your vote. Not even if you believe you have a duty to vote. Not even if you’re registered to one party or another. Not even if you live in a swing state.
20. With some exceptions, down-ballot votes—especially for state and local officials, judges, and ballot initiatives—will have more frequent and more tangible effects on your life and those of your neighbors than votes for president.
21. This is probably not the most important election of your lifetime. If it is the most important election of your lifetime, you can’t know that in real time. You may be able to make that assessment 5 or 10 or 20 years hence, but you cannot know now.
22. Your vote is not passed along to the candidates with an explanatory note. The candidates do not know you felt conflicted or were strategically voting to change the direction of the opposing party. They only know they have won with the support of however many thousands or millions of Americans, and they will act in those voters’ name—that is, in your name.
23. What you do in the privacy of the voting booth is your own business and may be kept secret. But if you find yourself hesitant or ashamed to share how you voted, ask yourself why.
24. All told, your individual vote is of negligible import in determining the electoral outcome or the future of the country. It may be of substantial spiritual import for you.
25. “Neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Rom. 8:38–9).

Bonnie Kristian is the editorial director of ideas and books at Christianity Today.

The post 25 Precepts for This (and Every) Election appeared first on Christianity Today.

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