This article explores these theological differences and examines how these beliefs influence the political engagement of both groups to inform, not critique, their respective positions.
By Dr. Tim Orr
In today’s polarized political landscape, Christians often find themselves at odds when it comes to voting and political engagement. However, their choices are not merely about policy preferences or party allegiances—they are deeply rooted in theological convictions. What motivates one Christian to champion social justice and environmental reforms while another focuses on preserving traditional family values and religious freedoms? The answer lies in their foundational theological views. Although conservative and progressive Christians share many core beliefs, their interpretation of scripture, historical experiences, and theological frameworks profoundly shape their worldviews, leading to divergent political choices. This article explores these theological differences and examines how these beliefs influence the political engagement of both groups to inform, not critique, their respective positions.
At the heart of the political divide between conservative and progressive Christians is their differing understanding of how faith should influence the world. These differences are not merely cultural or political—they are deeply theological. The way each group interprets their faith has far-reaching implications for how they engage in the public sphere.
Progressive Christians typically approach faith through the lens of collective salvation and social justice. This perspective sees the gospel as a path to personal redemption and a call to address societal systemic inequalities and injustices. Theologically, they believe that the Kingdom of God is something that can and should be realized on earth—through justice, equity, and compassion for the oppressed. Progressive Christians draw on biblical passages such as Isaiah 1:17, which says, “Learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow’s cause.”
This understanding of Christianity compels them to advocate for systemic changes that promote justice for marginalized communities. For progressive Christians, the church's role is not [just] to save souls but to restore society. This is why they are often involved in political movements advocating for racial justice, environmental sustainability, LGBTQ+ rights, and economic reforms to alleviate poverty. Political engagement is viewed as an extension of their faith, where public policies are a means of living out the gospel’s command to “love your neighbor” (Matthew 22:39).
Progressive Christians often align with movements like the Social Gospel and liberation theology, emphasizing that God has a "preferential option for the poor." This belief influences their political activism, where they support policies like universal healthcare, economic redistribution, and criminal justice reform. For them, these issues are not merely political but deeply spiritual—they reflect the core of Christian ethics and the mission to make society reflect God’s justice.
In contrast, conservative Christians emphasize personal salvation and moral order. Their worldview is deeply influenced by the belief that Christianity’s primary role is to guide individuals toward personal holiness and salvation through Jesus Christ. For conservative Christians, society will only change when the gospel transforms individuals, and therefore, their focus is more on moral behavior, individual responsibility, and spiritual transformation rather than societal reform.
Theologically, conservative Christians are shaped by biblical texts such as Romans 12:2, which urges believers not to conform to the patterns of this world but to be transformed by renewing their minds. For them, the mission of Christianity is to save individuals from sin and guide them toward righteous living. Their political engagement often centers on defending moral values they believe are under threat, such as the sanctity of life, traditional marriage, and religious freedom. They see their role as upholding biblical truth in a society they perceive as increasingly secular and morally compromised.
Conservative Christians are also shaped by revivalist traditions, such as the Great Awakenings in the U.S., which emphasize personal repentance and individual conversion. This focus on individual morality leads them to prioritize issues like abortion, religious liberty, and the preservation of family values. They believe that if society is to flourish, individuals must first experience personal transformation through the gospel and maintain moral order. Political engagement, for them, is less about systemic change and more about defending the moral framework that they believe sustains a righteous society.
Scholars such as George Marsden and Mark Noll provide critical insights into the historical and theological roots of the divide between conservative and progressive Christians, illuminating how these differences continue to shape political engagement.
In his seminal work Fundamentalism and American Culture, George Marsden explains that conservative Christians, particularly evangelicals, have historically been defenders of doctrinal purity and moral order. Marsden argues that in response to modernity and secularization, conservative Christians see themselves as guardians of biblical truth in a culture that is perceived to be drifting away from Christian values. This emphasis on protecting biblical truth and moral order drives their political engagement, particularly where they feel traditional Christian teachings are undermined.
Marsden’s analysis helps explain why conservative Christians are so focused on moral and cultural issues, such as abortion, religious freedom, and the sanctity of marriage. These issues are seen as political debates and central to the survival of a Christian moral order in society. Marsden highlights how this emphasis on defending a moral order has led conservative Christians to adopt a defensive stance in the public sphere, aiming to preserve what they see as God’s design for human life and relationships in the face of secularization and liberal social movements.
In contrast, historian Mark Noll, in The Scandal of the Evangelical Mind, contrasts the conservative focus on moral order with the progressive emphasis on social justice. Noll argues that many progressive Christians are deeply influenced by movements like the Social Gospel, which emphasizes the church’s responsibility to address systemic issues like poverty, inequality, and racial injustice. Leaders of the Social Gospel, such as Walter Rauschenbusch, believed Christianity was about personal salvation and redeeming society itself.
Noll’s analysis underscores the theological roots of progressive political activism. Progressive Christians see political involvement as a way to live out the gospel’s call to care for the poor and oppressed. For them, social justice is not a secondary concern but a central part of their faith. Whether it’s advocating for environmental protections, racial justice, or economic reform, progressive Christians believe that their faith compels them to fight for systemic change that benefits the most vulnerable in society. Noll’s work helps explain why progressive Christians often align with political movements that advocate for broad social reforms to address structural inequalities.
One of the fundamental theological differences between conservative and progressive Christians is how they view the relationship between faith and the public sphere. This difference is often characterized as a divide between holistic and dualistic faiths.
Progressive Christians take a holistic approach to faith, viewing it as something that permeates every aspect of life, including politics. They believe that following Jesus means addressing societal problems such as poverty, racism, and environmental degradation because these issues are seen as central to living out the gospel. Progressive Christians see political activism as a moral responsibility and a natural extension of their faith. For them, faith is not just a matter of personal transformation but also of transforming society to reflect God’s justice and mercy better.
This holistic view leads progressive Christians to advocate for policies that address systemic inequality, protect the environment, and support the rights of marginalized groups. They believe Christians are called to be co-creators with God in bringing justice and healing. Supporting government intervention in healthcare, economic inequality, and climate change is part of their Christian duty to care for creation and uplift the vulnerable.
In contrast, many conservative Christians take a more dualistic approach, separating the sacred from the secular. For them, faith is primarily about personal salvation and spiritual transformation. While Christians should certainly influence society, they believe the main role of the church is evangelism and teaching biblical morality. This dualistic view often leads conservative Christians to focus their political engagement on defending traditional values and protecting religious freedoms rather than seeking systemic reform.
Conservative Christians often view their faith as a guide for personal moral conduct and are less inclined to see government intervention as a way to solve societal problems. They believe societal change will come as individuals experience personal transformation through Christ. As a result, they are more likely to advocate for policies emphasizing personal responsibility, individual liberty, and the defense of moral order, such as opposition to abortion and the protection of religious freedom.
The historical development of progressive and conservative Christianity further illuminates why these groups have different political approaches.
Progressive Christianity has long been tied to movements that emphasize the role of faith in transforming society. The Social Gospel movement, which emerged in the late 19th century, argued that Christians were responsible for addressing social injustices like poverty, labor exploitation, and inequality. Leaders like Walter Rauschenbusch believed Christians were called to save souls and remake society by God’s justice. This movement laid the foundation for much of the political activism in progressive Christian circles today.
In the mid-20th century, the Civil Rights Movement, led by faith leaders such as Martin Luther King Jr., further strengthened the connection between progressive Christianity and political activism. King’s call for racial justice was deeply rooted in his Christian belief that all people are created in the image of God and deserve dignity and equality. His activism was political and theological, and his message resonated with many progressive Christians who saw the fight against racial injustice as central to their faith.
In contrast, conservative Christian political engagement has its roots in revivalist movements that emphasize personal repentance and individual salvation. The Great Awakenings in the 18th and 19th centuries focused on calling individuals to faith and holiness, with little emphasis on societal reform. This focus on personal conversion and moral purity has continued to shape conservative Christian engagement in the public sphere.
In the 1970s, the rise of the Moral Majority, led by Jerry Falwell, brought conservative Christians into the political arena. This movement focused on defending traditional values such as family structure, religious freedom, and opposition to abortion. This movement was a reaction to what conservative Christians saw as the moral decline of American society, and their political engagement has continued to emphasize the defense of Christian values in the face of secularization.
The moral frameworks that guide each group’s political engagement also differ significantly.
Progressive Christians often adopt a prophetic approach to politics, seeing their role as confronting injustice and advocating for the oppressed. Inspired by the Old Testament prophets and Jesus’ teachings, they believe it is their responsibility to challenge unjust systems and fight for those who have been marginalized. This prophetic vision drives them to advocate for policies that promote equity, such as healthcare reform, economic redistribution, and criminal justice reform.
Conservative Christians, on the other hand, adopt a more pastoral approach, focusing on guiding individuals to live moral lives according to biblical principles. They emphasize personal responsibility, moral integrity, and upholding traditional values. Their political engagement is often about defending these values, particularly in areas where they believe biblical teachings are being threatened by secular society.
The political divide between conservative and progressive Christians is deeply rooted in theological differences in how they understand the role of faith in public life. Progressive Christians, emphasizing collective salvation and social justice, focus on addressing systemic injustices and advocating for societal reform. Conservative Christians, focusing on personal salvation and moral order, prioritize defending traditional values, religious freedom, and individual responsibility. Scholarly perspectives from George Marsden and Mark Noll highlight these differences' historical and theological foundations, offering insights into why these two groups engage with politics so differently. Understanding these perspectives can help foster greater dialogue, mutual respect, and a deeper appreciation for the diverse ways Christians live out their faith in the public sphere.
Marsden, G. M. (2006). Fundamentalism and American culture (2nd ed.). Oxford University Press.
Noll, M. A. (1994). The scandal of the evangelical mind. Wm. B. Eerdmans Publishing Co.
Rauschenbusch, W. (1917). A theology for the social gospel. Macmillan.
Tim Orr is a scholar, Evangelical minister, conference speaker, and interfaith consultant with over 30 years of experience in cross-cultural ministry. He holds six degrees, including a master’s in Islamic studies from the Islamic College in London. Tim taught Religious Studies for 15 years at Indiana University Columbus and is now a Congregations and Polarization Project research associate at the Center for the Study of Religion and American Culture at Indiana University Indianapolis. He has spoken at universities, including Oxford University, the University of Tehran, and mosques throughout the U.K. His research focuses on American Evangelicalism, Islamic antisemitism, and Islamic feminism, and he has published widely, including articles in Islamic peer-reviewed journals and three books.