Page 1 Page 2 Page 3 Page 4 Page 5 Page 6 Page 7 Page 8 Page 9 Page 10 Page 11 Page 12 Page 13 Page 14 Page 15 Page 16 Page 17 Page 18 Page 19 Page 20 Page 21 Page 22 Page 23 Page 24 Page 25 Page 26 Page 27 Page 28 Page 29 Page 30 Page 31 Page 32 Page 33 Page 34 Page 35 Page 36 Page 37 Page 38 Page 39 Page 40 Page 41 Page 42 Page 43 Page 44 Page 45 Page 46 Page 47 Page 48 Page 49 Page 50 Page 51 Page 52 Page 53 Page 54 Page 55 Page 56 Page 57 Page 58 Page 59 Page 60 Page 61 Page 62 Page 63 Page 64 Page 65 Page 66 Page 67 Page 68 Page 69 Page 70 Page 71 Page 72 Page 73 Page 74 Page 75 Page 76Plough Quarterly • Summer 2015 15 greater or higher good (Rom. 3:8). Political debate is a contact sport. It involves sharply worded polemics, and rightly so, because a great deal is at stake. It’s no sin against the Golden Rule to refuse to speak of abortion supporters as “pro-choice,” saying instead, “pro-abortion.” A picture of an aborted child is shocking, but then the reality is as well. Civility does not shy away from forceful words and images that our adversaries would like to parry, dismiss, and hide. All the same, we need to be sure to discipline our interven- tions. We need to set aside the temptation to score merely rhetorical victories that sway the minds of others with falsehoods and half-truths – even when doing so promises us a tactical ­ advantage. Prevarication corrupts the public realm, because it creates an atmo- sphere of distrust. Though it’s less obvious, the same goes for a persistent refusal to acknowl- edge the implications of one’s own positions. When we fight for policies that provide public benefits for illegal immigrants, we’re dishonest if we refuse to allow that such policies, however proper from a moral perspective, will encourage more illegal immigration. Th e G o l d e n Ru l e and the prin- ciple that the ends do not justify the means have an obvious relevance for sustaining civility in public life. But perhaps more important is Jesus’ assertion that his kingdom is not of this world (John 18:36). The passions of our faith should be fiery and urgent. We cannot believe in Christ too much. We cannot be too committed to the community gathered in his name. However, this never-too-much principle does not apply to our judgments about the common good and our roles as neighbors and citizens. Christ’s lordship makes a difference in this world, which is why we rightly engage in public debate and seek to fulfill our responsibilities as both Christians and citizens. But it is not of this world. Our deepest convictions are at stake in debates about abortion, war-making, same-sex marriage, and many other controversial topics. But our souls are not. We rightly anguish over the moral destiny of our nation, yet always remember that America is an earthly city, not the heavenly city. Thus, our contributions to public debate should not be overloaded with feelings of final and ultimate urgency. To know that Christ’s kingdom is not of this world should not be interpreted as a reason to be nonpartisan. His teachings had relevance in first-century Jerusalem, where he overturned the tables of the moneychangers, and they have relevance here and now. As we seek to live and speak in accord with Christ’s words, we cannot control how the world responds to us. A generation ago, there was nothing partisan about a Christian view of marriage. Neither Democrats nor Republicans resisted no-fault divorce. It was an era of bipartisan negligence. Meanwhile, gay marriage was a non-starter. This has changed. Now marriage is a hot-button issue that political operatives use to agitate their bases. “Marriage equality” becomes a slogan on the left, “family values” on the right. When biblical morality becomes a political football, we need to follow another of Jesus’ teachings: “Be wise as serpents and innocent as doves” (Matt. 10:16). We should be aware of how our convictions are being manipulated How, for the sake of peace in our society, are we to wield sharp, sometimes flaming words of truth?