Is there such a thing as a “Christian” philosophy of government?

Someone has said that the word “Christian” works much better as a noun than as an adjective. The point is well-taken.  It is more important in our world that we think like Christians than that we try to construct a “Christian” opinion.  

How to think like a Christian should be the subject of its own essay, but in short it means first to think Theistically—i.e., beginning with the presupposition that there is one triune God, and that he is actively engaged in the affairs of the universe, and that his is a moral government; second, that Jesus Christ is Lord, and that his lordship is universal; and third, that the Bible is our final authority for understanding how the government of God and the Lordship of Christ operates.

The world presses us into categories that emerged not from serious Christians applying the Bible to their culture, but from categories derived from the French Revolution and later modified by Marxism/Leninism: left vs. right, conservative vs. liberal, the individual vs. the collective, the bourgeoisie vs. the working class, now updated to the oppressor vs. the oppressed.

In order to think like Christians about government and politics we must go beyond the stereotyped categories. We may not be able to escape them, but we must not let them dominate our thinking.  As serious Christians it is our task, not to redefine biblical truth in contemporary terms, but to redefine contemporary terms according to biblical truth.

I propose that we go back to the Bible as our starting point, and critique our culture through the lens of Scripture.  I further suggest that it is past the time we do so. Some in the religious left and some in the religious right would have us enter the political fray to set society right, to save civilization, to save the planet, or to establish some vision of the kingdom of God.  We must question whether that be the proper function of either the church or the state to make such a use of politics.  We must return to the source of true doctrine to learn, not just what we should think on this question, but how we must think about this and all related questions.  What are the principles we may derive from the Word? I offer here for your consideration, not so much an essay, as a series of theses and notes on them.

My theses will offer thoughts on three subjects vital to the discussion. First, regarding the Nature of Power. We have one word, “power,” to describe two different realities.  Much confusion comes from failing to distinguish them.  

Second, under the title, Two Societies, Two Judgements, I will delve into the early chapters of Genesis, which offer a surprising analysis of the two extremes of human social interaction.

And finally, the main portion of the essay is devoted to, Ten Indespensible Principles of Government. These are derived from the 10 Commandments, which used to be posted ubiquitously in legislatures and courts and schoolrooms, and may still be found in a small remnant of them. They aren't just about personal morality.  They define the indispensable and universal principles of law and human government. Contrary to the fears of some and the demagoguery of others, that does not mean the installation of a theocracy. Indeed, it hearkens back to the basic, commonly shared philosophy of law upon which the American Republic operated for more than 150 years. It is not that all our laws were perfect during this period, but I would argue that our best laws fell in line with these principles and our worst and most unjust laws deviated from them. And I would argue that is still the case.

I have set forth my theses as a thought experiment and have not labored to prove them. My hope is to more to provoke thought in the reader than to refine or argue a position. (That being said, I'm confident that my propositions are substantially true and correct.)

An Important Note about Intent

I recognize that what I present here draws up short of translating these principles into concepts that can be applied in a pluralistic society.  I also recognize that the task is not done until such application is made.

I certainly do not presume that unbelievers and secularists will be persuaded by arguments based on Scripture.  I rather assume that they will not—although I would not be offended if any might take them seriously enough to converse about them.  I do have some hope, though, that Christians might be persuaded by Scripture.  It is to serious Christians that these notes are addressed.

It is not my point or intention to speak here to the issue of how to address a secular culture with biblical truth, or how to frame arguments that will be persuasive in a world ruled and populated mostly by unbelievers.

My point and intention, rather, is more basic.  It is the oft skipped first step.  The purpose of this Bible study is to get serious Christians to think more deeply about these issues, and to apply a scriptural critique to their own beliefs about government, politics, citizenship, and civil life.  I think we ourselves need to understand the Bible better before we try to reframe and rephrase biblical principles so as to make them more palatable to those who do not recognize biblical authority.

First, we need to ensure that our own thinking conforms to revealed truth, and let the truths of God's Word shape and strengthen our convictions.  Then we will be ready to live our lives as the salt of the earth and the lights of the world.