As we have seen before, the reformed vision of society focuses not on the individual or the institution, but on God’s sovereignty over the spheres of creation, in which the different institutions are under God’s rule. This position emphasizes that “all men live in a divinely ordained network of relationships. “In this sense,” people do not find meaning or purpose e eer in their own individuality or within the framework of a collective whole. “In fact,” they respond to their calls within a plurality of communal associations, such as family, school, and state, “so” God ordered each of these spheres of activity under the original order. Together, they are the community of life.
The following graphic describes this position:
- In this position.
- The family.
- The individual and the Church are independent spheres.
- For they exist in spite of the State.
- Obtaining their authority only from God.
- The role of the State is a mediator.
- Intervening when different areas conflict with each other or to defend the weak from abuses of power.
Next, it is proposed to develop this position through premises that can guide the evangelical understanding of the relationship between Christian and politics: [42]
First, the distinction between Church and State is affirmed, remembering that every authority comes from God. The tasks of the Church and the State are of two different types and cannot be confused. The existence of the State must be recognized as a gift, and order of God, established since the Fall, because of sin (1S 12. 17-25; 24. 7. 11; 26. 9-11; 2Sm 1. 14-16; Rom 13. 1-5; 1P 2. 13; Ap 13. 10) . Therefore, holders of public office must recognize that their authority is delegated; God’s established government is mediated by the people, who elect their leaders; they are chosen to serve the people, in the performance of their duties with a sense of duty, because they know that they will be accountable for their actions before a higher authority.
Secondly, the concept of absolute sovereignty of the State and the concept of absolute sovereignty of the people are rejected; for the Christian faith, power is in God and in Christ, who is the Lord of all power and authority (Ephesians 1:21, 22). ) and? The ruler of the kings of the earth? (Ap 1. 5; 19. 16), dominating all social spheres.
God has absolute power 😕 For the Lord is our judge; The Lord is our legislator; The Lord is our king; Will you save us?(Is 33:22). Therefore, God is the final source of law and authority, so surrendering allegiance or absolute loyalty to the state is idolatry, for it is God who establishes what is right by his law, so we must share God’s law by changing social structures. Therefore, to the same extent that the laws established in a nation must be derived from the law of God, these laws must apply to all peoples, including rulers; even in a non-Christian nation, the law can be appealed. of God written in creation and engraved in the consciousness of human beings, which coincides with the revealed law, therefore, in a nation, there is no one above the law, it is the lex rex principle (the law is king), which opposes the despotic principle rex lex (king is the law).
Third, God delegates power to both the leader and the people. When in a position of authority, no man has power over another, except when this ability is delegated by God. But this power is relative and revocable. Therefore, Christians must oppose any totalitarian political system. More than a right, it is a duty: “Is it more important to obey God than men? (At 5. 29). The Christian faith honors the authorities, although it denies the State the right to intervene in matters of worship, doctrine and ethics. The exercise of authority is necessary, but never at the cost of freedom of conscience, since only God is the only Lord. Since power is not intrinsic to the ruler, but something delegated by God, Christians must resist, by correct and lawful means, those who exercise political power against God’s will. For the Reformed tradition, the government is a legitimate government when and insofar as it is a servant of God. Therefore, we must not identify a government, directly and automatically, with the will of God. [43] In this sense, resistance to the State that abuses delegated power should be understood as civil disobedience. [44] As long as it is exercised within acceptable limits, it is a legitimate mechanism to which every citizen and, in particular, every Christian, has the right to face a totalitarian state that interferes in the liturgical, doctrinal or ethical sphere. and he demands for himself that this is equivalent to worship. So is rebellion against tyrants obedience to God? (Rebellion against tyrants is obedience to God).
Fourth, no ideology is absolute and cannot be confused with the gospel. The Theological Declaration of Barmen rightly states: “[8. 18] We reject the false doctrine that the Church is allowed to replace the form of her message and organization, as she sees fit or in accordance with the respective ideological and political convictions. . ? Whenever the church identifies a particular ideology with the kingdom of God or the biblical message, that message has not only been distorted, it has also been deleted. On the other hand, the Church must watch over the State. This is not intended to replace the scripture-based sermon with political discourse. Worshipping God, proclaiming His Word, and giving the sacraments is the church’s primary task, beyond which there is no other. By faithfully proclaiming the Word of God, the Church influences the State, making its laws fit God’s will. Such fidelity has political and social consequences for the main call of the Christian community.
Fifth, Christian realism emphasizes that corruption in politics originates primarily in the hearts of human beings. If the doctrine of creation affirms human dignity, the biblical teaching on the fall affirms human corruption. Individual sins become structural sins, such as idolatry, selfishness, violence, despotism, corruption; These end up affecting the structures of constituted power. For this reason, the Christian Church “preaches an interior conversion of the rulers and the ruled to God,” believing that personal repentance and the breakdown of structures will cleanse themselves of iniquities. On the other hand, general revelation and common grace teach that “there are principles which, if applied, will produce ethics in politics. ” These are the doctrines that form the basis of ethical values ​​in people who are not Christians. So is this the way of ethics in politics? It does not imply the conversion of each one to Christianity, nor does it consist in “putting in a political position those who call themselves Christians”, but rather in “contributing to the recognition of the law of God. ” for everyone. [45] That is why we can cooperate with unbelievers as co-believers in the political sphere, fighting against the evils that we also oppose.
Sixth, due to sin in society, the republic becomes not only the best system, but also the most viable system. The closest form of government to the biblical model is the republic, in which the nation is governed by constitutional law and administered by representatives. chosen by the people, because only God concentrates all power (cf. Is 33. 22), there must be division and separation of executive, legislative and judicial powers, so that no government or branch of government sees power. system, because it is the safeguarding of individual freedoms, “designed to fragment political power so that it cannot threaten lives, freedoms and goods. By injustice, born of sin, the republic becomes necessary; and by the human inclination towards justice, made possible by common grace, the republic becomes possible.
Christians therefore defend the factors that define a republic, which are described here and which can be inferred or inferred from Scripture:
These are the set of principles that the reformed tradition has affirmed with regard to the relationship of the faithful and the Christian community with the State. May Christians pray and intercede for leaders in the light of this teaching, “so that we may have a peaceful and serene life, with all mercy and honesty?(1 Tim 2. 1-3).
41 Gordon Spykman, “The Pluralist Position of Principle”, in Gary Scott Smith (ed. ), God and Politics: Four Views on Civil Government Reform, Phillipsburg, New Jersey, Presbyterian and Reformed, 1989, p. 79, quoted in Greg Johnson, The World according to God, p. 93.
42. Basic points drawn from: Augustus Nicodemus Lopes, Ethics in Politics and University: Letter of Principles 2006. Sao Paulo, Universidade Presbiteriana Mackenzie, 2006; Eberhard Busch, “Church and Politics in the Reformed Tradition”, in Donald McKim (ed. ), Great Themes of the Reformed Tradition, p. 160-175; “A Christian Manifesto”, in Francis Schaeffer, The Church in the 21st Century, Sao Paulo, Cultura Crist, 2010, p. 157-239; André Biéler, The Hidden Force of Protestantism. Sao Paulo, Christian Culture, 1999; Abraham Kuyper, Calvinism. Sao Paulo, Christian Culture, 2002, pp. 85-115; Greg Johnson, The World according to God, p. 92-101; Johannes Althusius, Politics. Rio de Janeiro, TopBooks, 2003; David W. Hall, The Geneva Reform and the American Foundation, Lanham, MD, Lexington, 2005.
This work provides a basic and necessary understanding of the central doctrines of Christianity. In addition to a very deep search for the scriptures and the history of Christian theology, the reader is treated with the opinions of several theologians who, throughout history, have dedicated the the most precious and essential principles of the Christian faith.
At the end of each chapter is accompanied by a bibliography and a series of questions aimed at reviewing the most basic thesis that are defended there. At the end of the book, the reader will find a glossary of important theologians and documents of Christianity. Church, as well as an appendix with some of these main documents.
By Franklin Ferreira, excerpt from the sixth chapter of the book?Christian theology? (Life Nova Editions)