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Political Catechism #1:
Question: What confession ought the Christian make before any commitment to a political ideology, party, or institution?
Question: What confession ought the Christian make before any commitment to a political ideology, party, or institution?
Answer: Jesus Christ is Lord. There is no salvation apart from him. All authority is his and all persons and nations are obligated to bow their knee to his Lordship (Ps. 2; Phil. 2:10-22; Acts 4:12).
Answer: The proper end of any earthly government is to uphold justice and secure the basic rights of all human beings, promote the common good, and restrain and punish evil deeds committed by God’s image-bearers against each other.
Answer: Politics exists for the sake of organizing society by exemplifying neighborly love through encouraging humanity& #39;s cooperation in the pursuit of their mutual flourishing by means of shared, God-ordained institutions in their communities to maintain the created order.
Answer: Christians are to be Scripturally-faithful citizens who view the state as a legitimate extension of God’s authority on earth established for their and society’s welfare. They must ensure that it keeps to its temporal jurisdiction and not ascribe to it sacred authority.
Answer: The state aims to achieve temporal peace so that the gospel might spread, rightly protecting the freedom of the church to fulfill the Great Commission. In response, the church respects the civil powers granted to the state by pursuing righteousness in humble citizenship.
Answer: The Common Good is the set of conditions in society allowing individuals and groups to flourish respective of their purpose. The Common Good facilitates and promotes an order of justice. Christians should pursue the Common Good as an ethic of loving social responsibility.
Political Catechism #7
Question: What role does the state play in the relationship between the common good and the spiritual good?
Question: What role does the state play in the relationship between the common good and the spiritual good?
Answer: The state plays an indirect role in citizens obtaining spiritual good. Promoting access to the common good only, the state gives space to citizens to discern and pursue the spiritual good. The state removes impediments to the spiritual good by upholding the common good.
Political Catechism #8
Question: What is religious liberty? Answer: The principle where individuals, regardless of religious confession, are equally free to believe, or not to believe, 1/2
Question: What is religious liberty? Answer: The principle where individuals, regardless of religious confession, are equally free to believe, or not to believe, 1/2
and to live out their understanding of the conscience’s duty, individually and communally, that is owed to God in all areas of life without the threat of government penalty or social harassment. 2/2
A: Religious liberty reveals how temporal authority understands its relationship and jurisdiction to eternal authority. Religious liberty is thus revelatory and presuppositional to how religion and politics relate in a given context.
Answer: Authority is the legitimate office given by God to a person or entity to oversee and fulfill a task consistent with its calling. All earthly authority is derived and ordered by God; it is not absolute or sovereign. Jesus has ultimate authority (John 19:11; Matt. 28:18).
Political Catechism #11
Question: What is Common Grace and why is it important for Christian political reflection?
Question: What is Common Grace and why is it important for Christian political reflection?
Answer: Common grace teaches that God restrains the sinful consequences of humanity in order to allow for stable political order. Common grace allows for social cooperation toward good ends despite sin and despite deep moral and religious disagreement in society (Gen. 8:20-9:17).
Political Catechism #12
Question: Does the state have legitimate authority in the life of the Christian?
Question: Does the state have legitimate authority in the life of the Christian?
Answer: Yes, the state is a “servant” and “minister” of God (Rom. 13:1-7), an instrument of common grace, to oversee the conditions of a just society. Christians should honor and respect the state and comply with its laws insofar as it does not command disobedience to God.
A: No, the state is under God’s authority with jurisdiction only on affairs pertaining to temporal matters. The state is powerless to cause religious belief, so neither should it impede religious belief. The state protects only the conditions that foster an orderly common good.
A: Justice is a state of affairs rightly ordered. Justice is fulfilled when any circumstance and action align with eternal law, natural law, and human law. Justice rejects and is thwarted by irrational actions, unfair procedures, biased standards, and exploitative circumstances.
A: Prudence clarifies matters clearly commanded and prohibited in Scripture from matters where no obvious clarity exists. Prudence dictates the need for wisdom. As not all unwise political decisions are necessarily unjust, so neither are all political decisions necessarily wise.
A: Jesus’s life reveals that he thought of government as fallen, legitimate, provisional, and accountable. He did not renounce the authority of the government but subordinated it to its earthly jurisdiction only (Matt. 22:15-22; John 18:33-40; Rev. 11:15).
Answer: Yes, biblically speaking, a right exists to protect a God-honoring duty. As humans have a duty to, for example, speak truthfully, live truthfully, and worship truthfully, a right exists that protects the exercise of the faculty to accomplish those duties.
Answer: Human rights originate in humanity being made in God’s image. Because humanity bears a unique relationship to God in ways distinct from other parts of creation, this special status confers protections and freedoms consistent with God’s design for human nature.
Answer: Freedom is the ability to do what one ought. Freedom protects individuals to live out the duties pressed upon them by their conscience. Because human agents are limited and fallible, we allow the misuse of freedom to ensure broad protections for the proper use of freedom.
Political Catechism #20
Question: Is it appropriate for the Christian faith to inform and influence one’s political worldview?
Question: Is it appropriate for the Christian faith to inform and influence one’s political worldview?
Answer: Yes, Christian engagement with the world is built on profoundly important presuppositions about human flourishing. Christian truths related to such topics as family, justice, authority, and morality are very important for public consideration.
Political Catechism #21
Question: Is it appropriate for a religious presupposition to influence political and policy debate?
Question: Is it appropriate for a religious presupposition to influence political and policy debate?
Answer: Insofar as the issue at stake is something that is foundational, intelligible, applicable, and necessary to the ordering of a just society for all persons, yes. Differing premises or moral foundations that result in a shared conclusion testify to the natural law.
Political Catechism #22
Question: Is there a connection between the noetic effects of the Fall and political theology?
Question: Is there a connection between the noetic effects of the Fall and political theology?
Answer: Yes. The consequences of the Fall should remind Christians that no government is free from the corrupting effects of sin and that our ultimate hope for redemption is in Christ and Christ alone; not in worldly government, political ideology, or earthly power.
Answer: Rights protect what is justly owed to persons. Justice is present when each individual is afforded the protections necessary to, and consistent with, their flourishing.
Political Catechism #24
Question: Should the gathered church ever speak to earthly political matters?
Question: Should the gathered church ever speak to earthly political matters?
Answer: Only in exceptional circumstances is it advisable or permissible that the gathered church make political pronouncements. Rather, the church should more generally proclaim the standards of divine justice necessary for establishing the foundations of public righteousness.
