Christian ethics: principles, practices, and theological foundations

Christian Ethics and Politics: A combustible, necessary mix

In America, politics and religion have a complex and often contentious relationship to each other. The separation of church and state is a core tenant of American society, however, religious beliefs and ideologies often define our values and shape our opinions on political issues. Also, America was founded and molded on Christian morals and ethics and a belief in God. Furthermore, religious organizations have historically provided forums and vehicles for advancing political causes that better society. Therefore, to endeavor to completely eviscerate all political activity from religious life (and vice versa) is neither realistic, nor Christian or American. Christians in this country have a duty to actively seek the betterment of American society through the political process, while at the same time remembering that this is a pluralist society in which others have the right to not share the same beliefs or viewpoints.

The core reason why Christians have a duty to be politically involved is expressed by the early Evangelicals, such as Jonathon Blanchard and Charles G. Finney, in the context of abolitionism. Blanchard, an ardent abolitionist, believed that the "Law of God was the Law of the Land" (Dayton 9)

. The duty of Christians was to act righteously and this duty extended to correcting wrongs where they existed. Thus, slavery, as a politically sanctioned institution, needed to be assailed by Christians on the religious and political front (Ibid. At 12). Opponents countered that while slavery was abhorrent and needed to be abolished, the movement do so must be tempered so that society was not completely uprooted in the process, i.e., political righteousness must be balanced against societal security (Ibid. At 13)

What Blanchard was accomplishing in the west, Finney championed in the Northeast. Finney toured New York, Boston and Philadelphia regularly in the middle of the 19th century trumpeting the need of parishioners to seek the reform of mankind. In fact, Finney preached that silent countenance of a social sin, such as slavery, was in itself a sin and that a church and church goers ought not use the fear public strife or contention as means to justify condoning human suffering (Dayton 18). Christians first and foremost owe a duty to God and must not obey any societal law which runs counter to God's law, Finney argued (Ibid. At 47)

More contemporary authorities also point to a moral duty to take action to effectuate needed change. Rebekah L. Miles, an expert on Christian Ethics has set forth guidelines to moral behavior which support the need for at least some level of political activity. Miles makes it clear that Christianity imposes a degree of self-responsibility and accountability. While it may be human nature to make excuses for shortcomings, Christian ethics hold that people act out of willful decisions and these decisions are not controlled by other people or events (Miles 38)

. Also, proper moral guidance includes a person's responsibility do right and to help the community through one's decisions (Ibid. At 42). Therefore, Christians have a moral duty to make decisions and take actions that help others and to not make excuses for failing to take such action.

The Bible reinforces the need to be politically active regarding. Both the Old and New Testaments stress the need of individuals to protect "the health, wholeness and purity of the elect community" (Hays 391). Using the example of homosexuality, Leviticus requires the expulsion of anyone committing homosexual acts because they jeopardize the community as a whole (Ibid.

). Similarly, Corinthians sets forth that an individual's sexual deviances corrupt the whole body of Christ, which in turn, corrupts the whole church (Ibid. At 392

Finally, theologians have concluded that the Christian ethos of responsibility and the practice of politics are natural partners and not antithetical to each other. While "Christian responsibility stresses the importance of democratic government" (Lovin 397), the state is not "the final goal of history" (Ibid.) nor is government simply an instrument of power free from the influence or oversight of God's law.