Organized protests by Christians against moral evil have been vigorous and vociferous. Operation Rescue teams surrounded abortion clinics. Antiwar Christians marched with other activists down Constitution Avenue to stage a rally on the steps of the Capitol building. Outside an Alabama courthouse Christians preached and prayed (and sometimes clashed) in opposition to the removal of the Ten Commandments monument. Movies portraying an unflattering picture of Jesus have been picketed. Denominational leaders called for a boycott of Disney World because the company affirmed the homosexual lifestyle and produced indecent movies.

These well-publicized acts have raised valid questions. What is the proper response of Christians to social evil? If cultural trends run counter to Christian values, how should believers object? Is civil disobedience ever justified?

These particular issues are not the dilemma. Sincere Christians differ in their understanding of these issues. The sincerity of those who protest is not questioned. Certainly men and women who are willing to suffer ridicule and imprisonment for their moral convictions are admired.

The question, however, is about strategy — how to respond to social evil? Should we make our objections heard in a society that may not share our values?

People in a pluralistic democracy will write books, produce films and enact laws that offend Christian moral values. As citizens we can protest in many ways: private and public conversation, letter writing, contacting officials, picketing, boycotting and even civil disobedience. With such a wide range of options, how does a Christian determine what is acceptable and what is best?

Wise Christians will ask a series of vital questions before they protest:

• How serious is the issue? Is the problem an immediate threat?
• How reasonable and clear are the goals of the protest? Does the action intend to raise public awareness, change the law, or pressure offending parties?
• How effective will the protest be and with what side effects?
• What will be the long-range consequences?

Terry Muck asks, “Will the public perception of what we are doing through the protest so poison people’s perceptions of Christians that the cause of Christ will be hurt?”

Beyond these practical questions about the wisdom of organized protests, a larger one emerges. Is civil disobedience ever right for Christians? What does the Bible teach on this matter?

Should we make our objections heard in a society that may not share our values?

When Paul instructed believers in Rome to obey the government (Romans 13:1), he was referring to a totalitarian system ruled by tyrants. Yet, the apostle encouraged “submission” to the authority ordained by God for humanity.

At the same time the Bible lauds persons who were not submissive. Rahab (Joshua 6), Hebrew midwives (Exodus 1), Shadrach, Meshach, Abednego, and Daniel (Daniel 3 and 6), and Peter and John (Acts 4 and 5) all resisted governmental authority.

How do we rightly interpret this seeming contradiction? The Scriptures teach that God instituted government for human good — to maintain social order, punish evil, and provide services to the citizenry (Romans 13:1-7). The believer is to be a supportive citizen (Matthew 22:21).

However, if the government requires obedience to a law that violates the higher law of God, it may be God’s will for the Christian to resist. Rosa Parks refused to obey a law that required African-Americans to sit at the back of the public bus. Martin Luther King Jr. was jailed many times simply for entering “Whites Only” areas of public places or for peacefully marching in protest to these laws.

Criteria for justified civil disobedience by Christians has traditionally included:

• The law being resisted is clearly unjust and contrary to God’s will.
• The legal means to change the injustice has been exhausted.
• The act of civil disobedience is public.
• The likelihood of success.
• The participants should willingly accept the penalty for breaking the law.

Christians involved in the civil rights movement of the 1960s believed that unjust laws discriminated against African-Americans and the legitimate means of changing the law had been exhausted. To increase public awareness of racial discrimination and pressure officials into changing these statutes, citizens disobeyed these laws. But notice, King always counseled his followers to be peaceful and passive, submitting to authorities and suffering the legal consequences of breaking these laws.

On the other hand, many involved in opposing abortion and closing abortion clinics fail in these criteria at several points. First, there is no civil law that forbids or commands abortion. The law broken by abortion clinic protestors (that they are arrested for) is an ordinance ensuring free access to businesses. Second, other legal avenues for changing abortion laws have not been exhausted.

In addition, some opposition to abortion is clandestine — opponents have bombed clinics and attacked personnel in secret. Will their actions lead to success? A clinic may be shut down immediately, but long-term success is another question. To many observers, success seems unlikely due to confused goals — changing laws, rescuing babies, educating mothers, discouraging abortion doctors and nurses, or closing clinics.

A Christian must always work for justice and civic morality, and in some cases this may mean public protest or even civil disobedience. But in any circumstance, civil disobedience is an exception to the norm of lawful obedience to government. Any organized protest must be carefully evaluated and cautiously undertaken in light of Christian principles. In the words of Jesus, Christians must be “wise as serpents and harmless as doves” (Matthew 10:16, KJV).

This article originally appeared in Enrichment Journal and has been adapted with permission.