As a Christian and Canadian citizen, I'm wrestling deeply with how to approach voting in our upcoming federal election. The choice before me isn't simple. Each major party supports policies allowing abortion on demand and promoting medical assistance in dying (MAiD), with none fully committed to protecting our most vulnerable—the unborn, elderly, disabled, or those struggling with mental illness.

The Complexity Beyond Single Issues

I often feel conflicted when I see Christians making decisions based solely on a single issue like abortion. While protecting life is undoubtedly a conscience issue, our responsibility as voters in today's democratic and secular society doesn't seem clear-cut. Economic despair, social instability, and rising crime often increase pressures driving people toward abortion and euthanasia.

Seniors and people with illnesses or disabilities who consider MAiD frequently feel like burdens—socially, emotionally, and economically. Their families may be overwhelmed, working multiple jobs just to survive, with little margin to provide care. Economic hardship and community erosion make the vulnerable more isolated and at risk.

We need to be strong advocates for life across the entire spectrum—not just voting on isolated issues but addressing the deeper, interconnected causes of suffering. Our votes should declare both what we oppose and what we support: a culture upholding human dignity, nurturing strong families, protecting the weak, and building communities of hope, compassion and justice. It seems to me that this means more than protecting the sanctity of life by saying no to killing.

This is what makes the decision about how to vote so difficult.

The Old Testament calls us to a vision of justice and care for the vulnerable that goes far beyond the simple prohibitions we often focus on, like "thou shalt not kill." Throughout Scripture, God reveals His heart for the oppressed, the marginalized, and the powerless. In books like Deuteronomy, the prophets, and the Psalms, God repeatedly commands His people — especially their leaders — to care for those who are most at risk. The widow, the orphan, the foreigner, and the poor were to be defended and protected. For example, in Deuteronomy 24:17-21, God commands His people to leave part of the harvest for the poor and the foreigner, emphasizing the need to care for those in need.

The ethical call to protect the vulnerable is not just an individual responsibility but a communal one, placed squarely on the shoulders of leaders. In Ezekiel 34:2-4, God condemns the leaders of Israel for failing to care for the flock, saying, “Woe to the shepherds of Israel who only take care of themselves! Should not shepherds take care of the flock?” The leaders were held accountable for not nurturing the weak, not seeking out the lost, and not caring for the sick. This charge to the leaders of Israel was not only about moral or spiritual failings but had a direct societal impact — their negligence led to the suffering of the people.

This principle remains relevant for us today: God holds leaders accountable for how they treat the most vulnerable members of society. Leaders are not only responsible for governing well but for ensuring that the most vulnerable — the unborn, the elderly, the sick, and those struggling with poverty — are protected and cared for. It’s a call to govern with justice, mercy, and humility, as Micah 6:8 reminds us: “He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness and to walk humbly with your God?”

When we vote, we are not merely selecting leaders who will protect life in the most basic sense, by prohibiting acts like murder or euthanasia. The sanctity of life encompasses a broader and deeper responsibility to defend and nurture the lives of those who are most vulnerable — the unborn, the elderly, those with disabilities, and those facing economic or social hardships. In this sense, our vote isn't just about avoiding harm; it's about choosing leaders who will actively foster a society that values every person. This means ensuring that the weak and oppressed are protected, cared for, and empowered to live with hope and dignity. Achieving this requires governance that promotes flourishing, through a strong economy, robust checks and balances, thriving small businesses, and neighborhoods that offer safety and opportunity for families and individuals to live and grow. The sanctity of life involves building a society where individuals, families and communities can thrive. 

Our leaders will be held accountable by God for how they treat those at the margins. As Christians, we are called to act in a way that reflects God’s heart for justice and mercy — voting for leaders who will seek the welfare of the least of these and ensure that our laws, systems, and communities reflect the dignity and worth of every human life.

Theological Tensions in Political Engagement

In conversations with fellow Christians, I've heard compelling arguments: voting must be an act of conscience before God; we should never "vote strategically" to prevent worse outcomes but vote purely on principle; we must avoid aligning with worldly powers (as Israel wrongly looked to Assyria or Egypt); and "whatever does not proceed from faith is sin."

Yet, I wonder: how directly can we apply Old Testament Israel's experience to our situation? Israel was a theocracy with a unique role in God's redemptive history. Modern nations—even those with Christian heritage—aren't equivalent. We live under secular governments, more like the New Testament Christians under Rome, and should let the New Testament primarily shape our political thinking.

New Testament Principles for Political Engagement

The New Testament offers several principles for how Christians relate to government:

1. Recognize government's authority as ordained by God—even pagan governments (Romans 13:1–7; 1 Peter 2:13–17).
2. Submit where possible, but obey God rather than man when there's direct conflict (Acts 5:29).
3. Seek the good of others, especially the vulnerable (Matthew 22:39; James 1:27; Micah 6:8).
4. Live peaceably while bearing witness to Christ (Romans 12:18; 1 Timothy 2:1–4).
5. Don't put ultimate trust in earthly rulers—our citizenship is primarily heavenly (Philippians 3:20).

Unlike first-century Christians, however, we face a different situation in Western society, in a democracy:

• We are given a voice.
• We participate in how authority is wielded.
• We have responsibility, not just options.

When we vote, we participate in how government "bears the sword" (Romans 13:4)—for justice, punishment of evil, and protection of good.

Key Principles for Christian Voters

1. Vote to promote justice and protect the vulnerable. Scripture consistently calls us to care for the poor, oppressed, unborn, sick, and marginalized. If no candidate fully reflects God's justice, you might choose to vote for the one whose policies would cause least harm and most protect life and dignity.
2. Vote with a clear conscience before God. "Whatever does not proceed from faith is sin" (Romans 14:23). Vote in faith, trusting God—not out of fear or cynicism. If your conscience cannot support a choice without violating your convictions, you must not vote that way—even if others think you should.
3. Accept imperfect options while not compromising core moral principles. No party or candidate is perfect. The question is: Are they crossing a line into open evil, or are they imperfect in ways common to human rulers? If a candidate is actively promoting gross injustice (e.g., expanding euthanasia or abortion), you may find it hard to support them directly — but perhaps you can still responsibly choose to limit greater harm. [One way this plays out is through the selection of your local Member of Parliament (MP). While national party platforms may be too broad and flawed to perfectly match your beliefs, your MP represents a direct opportunity to have a voice — not just in voting, but in shaping policy within their scope of influence. Local MPs have a unique position to advocate for issues that matter to their constituents, and they can be held accountable in ways national leaders cannot. Supporting an MP who may not be ideal in every respect but who will stand against grave injustices, defend life, and represent values you believe in, can be a way to use your voice wisely. This is where we have a responsibility to exercise our democracy and be the prophetic voice God calls us to be.
   Moreover, by engaging with your MP, advocating for the policies that align with biblical principles, and holding them accountable to the promises they make, you are taking an active role in the political process. Your vote for this representative becomes a voice not just in the selection of a leader, but in maintaining a moral presence in the halls of power, pushing for a society that upholds justice, dignity, and life. It’s not always about finding the perfect candidate; it’s about using your vote to support the best possible option in the given circumstances, and ensuring that your voice, through your elected representative, continues to speak for those who cannot speak for themselves.]
4. Be thoughtful about strategic voting. The Bible shows wisdom in various approaches:
   Some Christians say, "Vote to prevent the worst evil." Others say, "Vote only for good, never compromising."
   • There is biblical wisdom in both sides.
   • Daniel served pagan kings without approving of all they did.
   • Joseph became second to Pharaoh and used his position for good without approving Egypt’s gods.
   • Esther influenced Xerxes for good without agreeing with his pagan ways.

Strategic voting is not automatically wrong — if it is done in faith and for the love of neighbor, not from fear or mere pragmatism.

Remember that no earthly kingdom is ultimate.

Even if every party were bad, Christ is still King. Our hope is not in politics. Our task is to bear witness, promote justice, and love our neighbor as best we can in whatever system we are placed.

Four Faithful Approaches for Christians

After reflecting on Reformed Christian tradition and Scripture, I see four legitimate paths a Christian might take—each requiring prayer, discernment, and a clear conscience before God:

1. Strategic Voting to Restrain Evil

This approach recognizes that in a fallen world, we sometimes must choose the option that will most effectively limit harm and protect the vulnerable—even if deeply flawed.

Biblical Precedent: Joseph served in Pharaoh's court. Daniel worked within Babylon's government. Both used their positions to accomplish good without endorsing pagan practices.

Reasoning: In a fallen world, all rulers are imperfect. We're responsible to minimize harm to the vulnerable. Even if a party is wrong on life issues, if it will reduce overall suffering (through economic policy, crime reduction, family strengthening), voting for them may indirectly protect more lives.

Challenges: You're still voting for a party supporting some grave evils. You must be careful not to endorse evil but limit it.

2. Principle-First Voting

This approach prioritizes voting only for candidates who uphold clear biblical principles—even if they have little chance of winning.

Reasoning: Your vote witnesses to what is right, not just calculating strategy. It refuses complicity in evil policies, even indirectly.

Challenges: It may not practically affect the outcome. Some fear it "splits the vote" and enables worse outcomes.

3. Conscientious Abstention

This approach involves abstaining or deliberately spoiling your ballot as an act of witness when no available option aligns with your conscience.

Reasoning: In some elections, no option allows voting without violating conscience. Abstaining or spoiling your ballot becomes testimony: "I cannot choose among evils." It signals that Christians refuse to endorse evil.

Challenges: It may feel like surrendering influence. Others might misunderstand your choice. It won't be officially counted as a valid vote.

4. Vote While Speaking Truth

This approach combines strategic voting with bold public witness about the moral failings of your chosen candidate or party.

Biblical Precedent: John the Baptist spoke truth to power, calling out Herod's sins even under his rule.

Reasoning: You vote strategically to limit greater harm while publicly maintaining your Christian witness by speaking against unjust policies of the party you reluctantly support.

Challenges: Requires courage to maintain your witness after voting. Easy to be silent once your chosen party is in power.

Reformed Christian Traditions in Political Engagement

Historically, Reformed Christians have believed that:

• Government is God's gift for restraining sin and promoting justice
• Christ is Lord over all spheres—including politics
• Christians should seek society's good as faithful witnesses in a fallen world

In voting, Reformed Christians have emphasized:

• Protecting life from conception to natural death
• Promoting justice and care for the vulnerable
• Upholding truth and moral order
• Defending religious liberty and conscience rights

But they've also recognized our fallen world's reality: sometimes all political choices are imperfect. In these cases, they've argued Christians should choose the best available option to restrain evil and promote good, trusting God for the rest.

This approach stems from a theology of common grace—even non-Christian governments can do some good by God's kindness. Thus, voting for an imperfect candidate to prevent worse evil isn't necessarily compromise but can be an act of neighbor-love.

Questions for Discernment

As I prepare to vote, I'm asking myself:

1. Which option will protect the most vulnerable most effectively?
2. Which option will best restrain evil?
3. Can I stand before God with a clear conscience casting this vote?
4. Am I acting from love for neighbor and trust in Christ—not fear or anger?
5. If I abstain, am I still fulfilling my responsibility to seek others' good?

A Word of Hope

Whatever path we take this election season, our guiding principles must remain:

• Act from faith, not fear (Romans 14:23)
• Act out of love for neighbor, not for self (Mark 12:31)
• Trust in Christ, not in princes (Psalm 146:3)

As we face difficult decisions in this upcoming election, may we pray for wisdom, humility, and courage to act in a way that honors Christ — knowing that all earthly kingdoms will one day bow to His.

As Christians, our true citizenship is in heaven, meaning our ultimate allegiance is to God’s Kingdom. The control center of our lives is in heaven, shaping our values and priorities. We are called to live as ambassadors of God’s Kingdom, even as we engage with the political realities of this world.

"Trust in the Lord and do good; dwell in the land and befriend faithfulness." - (Psalm 37:3)