Toward an Evangelical Public Policy: Chapter 3

Toward an Evangelical Public Policy

Part I – Learning from the Past

Chapter 3 – Evangelical Denominations at the Foundations of Modern American and British Social-Political Structures and Policies: A Philosopher’s Perspective.

By Paul de Vries, founder and president of New York Evangelical Seminary Fund; author.

Our purpose is to develop a working comprehension of the key eighteenth and nineteenth-century American and British Protestant evangelical denominations and their perspectives and influences on modern social political thought, structures, and issues. (64)

De Vries writes that in the two centuries before the twentieth century the vast majority of Protestants were evangelical “trusting the Bible as the final authority for behavior and belief.” (64) Their beliefs have had a profound impact in the US and UK for both good and bad. He identifies four major families of denominations and each family's particular relationship with social policy issues. Lutherans, Calvinist (Presbyterian and Reformed), Baptist/Anabaptists, and Methodists are his four families

There are three marked tendencies that he believes each grouping has had to resist.

“First, they have to resist the temptation to separate from society and develop a socio-political ethic just for themselves.” (65)

“Second, they have to resist the temptation to oversimplify the gospel by concentrating on ‘saving souls.’” (65)

“Third, they have to resist the temptation simply to repeat earlier formulations of Christian ethics that were formed for another time and place.” (65)

Here is a summary of his thoughts about each family.

Lutheran

The “two kingdoms” perspective is identified as the driving force in Lutheran social-political thought. Since Jesus’ kingdom is not of this world the church should not get entangled in the matters of state. De Vries maintains this has led Lutherans to be both less critical and less transformative of societal structures, though they have tended toward instilling strong personal pietism.

Calvinists (Presbyterian and Reformed)

In contrast to Lutherans, Calvinists have seen themselves as reformers with a “desire to reshape the social world so that it would no longer be alienated from God.” (67) I like de Vries observation,

While Lutherans believe that we should obey the Lord in our daily occupations, Calvinists believe that we should seek to obey God through our daily occupations, because we cannot blindly assume that our occupations actually serve the common good. (67)

Also mentioned is the idea of “sphere sovereignty,” that God is sovereign over the various “spheres” of life (church, state, economic, and education) with none of the spheres being superior to another. Each sphere has its own authority and is answerable to God.

Anabaptists and Baptists

De Vries identifies a distinct separatist tendency among these folks. They have sought to establish holy communities away from government control. There has also been a tendency toward non-violent resistance to the state when it has acted unjustly. They have been champions of religious liberty.

Methodists

The Methodist movement began as an evangelical movement within the Church of England. They have tended to focus more on social justice and caring for the outcasts combined with expectation of seeking Biblical ethical perfection. There emphasis on justice and ethical behavior has often placed them at the leading edge of justice and civil rights causes.

Conclusion

From all this de Vries concludes that there are strengths and shortcomings of each family but working in unison as members of one body each has important contributions to make to an evangelical engagement of public policy.

This summary of de Vries essay is a distillation of what he himself admits is a discussion of generalities, not hard and fast divisions between families. Keeping that in mind, I think his essay gives some helpful “hues” to consider as we think about public policy.

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Comments

[Denis Hancock]

I may be biased, but I think of the four general divisions outlined in this chapter, the Presbyterian/Calvinists have the best balance in spiritual and worldly interests.

When I read this chapter I remembered hearing Marj Carpenter speak in Mid-Missouri 10 years ago. Her usual "Mission! Mission! Mission!" topic was well-aired as well as the reasons she was "sinfully proud to be a Presbyterian". Among those reasons was a bit of historical perspective on the Mission field. Presbyterian Mission in the early part of the 20th century was three-pronged: (1) Evangelism; (2) Medical; and (3) Education. Her obseration was that evangelism was declining and that it was time to reclaim our historically balanced mission heritage.

[Michael Kruse]

"I may be biased, but I think of the four general divisions outlined in this chapter, the Presbyterian/Calvinists have the best balance in spiritual and worldly interests."

I'm shocked! Shocked! I never would have believed this of you! *grin*

Seriously, I have similar feelings. However, I do see strong elements of the other three present in the PCUSA. It has always been the emphasis on practical application, and the renewing of humanity and culture, that has attracted me to the "Calvinist" stream.

[Denis Hancock]

I have often heard the phrase "social gospel" spoken with a sneer in the voice. While I can see that many of those who promote the social gospel fail to promote evangelism or spiritual development, the fact still remains that those who truly follow the Lord will be doing many of the things the "social gospel" proponents are urging.

In my opinion, the difference lies in balance. Are we so heavenly minded that we are no earthly good? Or are we so focussed on changing society that we forget who it is that has called us to lives of holiness and service to God and our fellow humans?

[Michael Kruse]

To me, this is one of those organic polarities. "Which is more important to breathing? Inhaling of exhaling?" The fracture into "social gospel" and "Evangelical" camps was probably one of the most destructive developments of the Twentieth Century. Thankfully, I think I see moves towards intergration of these two aspects in both camps but I think there is much more to be done.