A month after the Jan. 6, 2021, attack on the U.S. Capitol, late-night comedian Bill Maher alleged on his show "Real Time" that the recent violence in Washington, D.C., was the result of “magical religious thinking.” “The events of January 6 were a faith-based initiative,” Maher said. “It’s because they’re religious. They’ve already made space in their heads for [expletive] that does not make sense.”

Although no one should expect nuanced reflections on religion from Bill Maher, his assertion that “Christian nationalism” motivated the Jan. 6 attack has since been repeated ad nauseum. This has contributed to a surge of discussions and publications warning about the dangers of Christian nationalism, including nearly a dozen books on the topic in the past few years.

Much of the conversation about Christian nationalism turns on its hotly debated definition, and those who most frequently wield the epithet rarely bother to define it. It is notable that those who most vociferously denounce Christian nationalism often seem to be the ones intent on keeping Christian voices out of politics. When opposition to radical gender ideology and permissive abortion laws are labeled as Christian nationalist attempts to impose theocracy, it should immediately undermine the legitimacy of the critique.

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Thus, although believers should avoid conflating their political identity with their Christian faith, the alarmist rhetoric around “Christian nationalism” ought to be seen for what it is: a scare tactic meant to silence the voices of Christians concerned about our culture’s moral decline and suppress their political engagement.

In short, many on the Left are attempting to cast doubt on the motives and beliefs of Christians by labeling anyone espousing conservative views (be they Christian or not) as “Christian nationalists.” However, Christian engagement in politics is not nefarious or subversive.

Historically, Christian engagement in the public square has led to significant advancements in human flourishing. For example, Christians opposed the Roman practices of infanticide and child abandonment, advocated for the dignity of women, founded the first hospitals, opened the first universities and colleges, and worked for the abolition of slavery.

There seems to be an assumption in some Christian circles that politics is inherently defiled, and that political activism is inappropriate for those serious about the Gospel. This view is what theologian Wayne Grudem calls the “Do Evangelism, Not Politics” approach to civic engagement. Adherents of this view think Christians should focus exclusively on sharing the Gospel; because political engagement does not directly lead people to faith in Christ, they do not consider it a priority.

However, a closer examination of God’s Word reveals that Scripture has much to say about civic responsibility. The “Do Evangelism, Not Politics” approach fails to acknowledge that Christians’ duty to steward the blessings and opportunities entrusted to them includes the blessing of voting. Christians living in a society that affords them the right to vote should seek to steward that vote in a way that honors God and advances the well-being of their neighbors.

It is also important to remember that the Bible teaches that government is appointed by God. In Romans 13:1-7, the apostle Paul refers to the governing authorities as “ministers of God,” explaining they have a duty to administer civil justice. Although God is sovereign, He chooses to use human governments to carry out His will. A biblical basis for government is also found in Genesis 9, where God provides general authorization for action against murderers (Gen. 9:5-6).

The Bible provides examples of faithful political engagement. For example, in the Old Testament, Joseph and Daniel both served in foreign governments and used their influence to implement policies that benefited society. In the New Testament, when Paul faced charges of sedition, he invoked his rights as a Roman citizen and appealed to Caesar (Acts 25:10). Evidently, the apostle was comfortable working within the political and legal system of his day to pursue justice against false accusations.

Significantly, Paul instructs believers to pray for those in authority: “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way” (1 Tim. 2:1-2). As Christians, one of the most important political acts we can engage in is to pray for our leaders whose decisions can advance or inhibit our ability to lead godly and dignified lives.

In a constitutional republic like the United States, the government derives its authority from the people. As Alexander Hamilton explained in Federalist Paper 22, the consent of the people is the “pure original fountain of all legitimate authority.” This principle is foundational to our American government and provides citizens with incredible opportunity and responsibility. Unlike many people around the world, Americans control their political future through the ballot box. Indeed, we are stewards of it, as we are stewards of everything else God has given us.

Voting is also a practical way that Christians can love their neighbors. Consider two direct consequences of the upcoming presidential election.

By casting a vote for president, Americans will have a direct say in who will appoint nearly 200 ambassadors and who will make hundreds of lifetime appointments to the federal judiciary. Will abortion, under the euphemism of “family planning,” be funded overseas by American taxpayers? Will America’s embassies be bastions of LGBT activism around the world? Will the courts be filled with activist judges who undermine First Amendment protections? The implications of these questions should compel Christians to consider what governing ideology we want to control the levers of power in our nation.

Compelled by love for our neighbors and a desire to steward our God-given responsibilities, American Christians should engage in the political process. This will require grappling with the moral issues of our day, operating within the reality of America’s two-party system, and following our Christian convictions to their logical end by voting for candidates and referendums that most closely approximate biblical values.

Tony Perkins is president of Family Research Council. David Closson is director of the Center for Biblical Worldview at Family Research Council.