In 2003, David Koyzis first published his highly influential book on political ideologies, Political Visions and Illusions: A Survey and Christian Critique of Contemporary Ideologies. The book was revised and expanded in 2019 to account for the significant cultural shifts that transpired between those release dates. Political Visions and Illusions works at a theoretical level, examining how modern political ideologies, such as liberalism, nationalism, and socialism, are contemporary manifestations of a very ancient phenomenon—namely, idolatry—each telling a story of salvation that imitates the biblical redemption narrative. They do not merely differ on concrete policies but are rooted in clashing worldviews of a more basic religious character.
Rather than worshipping at the altar of any ideology, Koyzis encourages readers to recognize that any social context in the present age will not be one of these monoliths but a “societal pluriformity,” where social spaces are characterized by a multiplicity of social formations. Given this situation, the best pathway forward is imagined through the application of Catholic social teaching and a Kuyperian understanding of sphere sovereignty, to which many religious-minded political theorists will undoubtedly give a hearty “amen.”
In his new book, Citizenship Without Illusions: A Christian Guide to Political Engagement, Koyzis works at the practical level, explaining the concrete issues related to his earlier volume. “How then do we discharge our responsibilities as citizens of our political communities,” he asks, “while remaining faithful to our confession that Jesus Christ is Lord?” When faced with contentious or highly controversial elections, for example, for whom should Christians vote? Should Christians start a political party? What does healthy political engagement look like, and when should civil disobedience be an option?
He recognizes that some might roll their eyes at these sorts of questions, preferring not to get their hands dirty in political matters, or believing that the mission of the church has nothing to do one’s public life. There is no question that the endless cycle of political debates can be tiresome, but Koyzis reminds his readers that if Christians “claim to have no interest in politics, it will not take long, if we remain alert, to recognize that politics definitely has an interest in us.”
In the first few chapters, Koyzis provides some historical context for the concept of citizenship—a helpful perspective for those less familiar with these developments. Koyzis defines citizenship in terms of “public justice,” explaining that “public” means “the society-wide network of individuals and communities interconnected by a variety of relationships such that each is inescapably affected by all the others.” The notion of justice, then, applies to all of these areas of life and is connected intrinsically to the state’s public character. Woven within this network of institutions, Koyzis calls Christians to an “active citizenship” that “requires that we become aware of the world around us.”
The second half of the book transitions into specific questions about active citizenship, touching on the responsibilities of citizenship, including the practical issues of how to vote and participate in public life when political alternatives are not optimal. He explains why, for example, voter turnout varies among communities and ways to spark more interest among constituents. He also advocates against forming a Christian political party on the grounds that such an organization would not insulate members from the larger social context and would likely lead to more internal challenges within the Christian community.
These chapters stress the local level. He reminds readers of the famous words of Tip O’Neill, Speaker of the House from 1977–87, that “all politics is local,” but adds the wisdom of the preeminent theologian of the early church, Augustine: “All men are to be loved equally. But since you cannot do good to all, you are to pay special regard to those who, by the accidents of time, or place, or circumstance, are brought into closer connection with you.” Working at the local level, Koyzis explains ways to foster their interests in a range of issues facing their local context and help mobilize Christians to action.
Finally, he warns against what he calls the “virtual illusion,” the communities created online through various platforms. Koyzis prays that these do not supplant Christian’s interest in the flesh-and-blood communities of their family, neighborhood, church congregation, workplace community, and political community. He encourages readers to beckon Christians back to embodied communities to shape the real issues facing the local public life.
Some Christian readers may want more references to Scripture or more clarity on the ways that Scripture can motivate the practical responses to these issues of citizenship. As Koyzis recognizes, “Christians are members of multiple social formulations at the same time,” and each of these groups “makes a legitimate claim on our loyalties, and we need to balance our respective obligations toward these communities.” How should Christians do the kind of moral reasoning to adjudicate between these competing demands and issues among these different social groups? Some American readers might want more discussion of political issues related to the American context, but his emphasis on global citizenship and his use of examples from a range of international political context will likely benefit readers with exposure to different perspectives on these issues. For those looking for more analysis of Koyzis’s book, consider this review from Trey Dimsdale, the Executive Director of the CRCD.
The book is a wonderful complement to his earlier volume and both books should be read together. Christians today need to have some hard conversations about the notion of citizenship in the worlds where alternative political ideologies are proliferating. Christian citizenship and political loyalty are significant because Christians claim that ultimate citizenship is in the kingdom of God, but at the same time Christians “have responsibilities to the communities of which we are part.” For this reason, I pray that Koyzis’s work is read widely motivates Christians to seek the welfare of the city.
Stephen O. Presley (Ph.D., St. Andrews) is senior fellow for religion and public life at the Center for Religion, Culture & Democracy, and author of Cultural Sanctification: Engaging the World Like the Early Church.
