All recommendations made in the Faith and Nation Report proceed from the following core theological principles:
a) As Creator and Sustainer of the cosmos, God is sovereign over the whole of life. Environmental, civic and political concerns are as much subject to his eternal rule as more obviously churchly and devotional matters. (Gen. 1.1-2.25; Ps. 24.1; Mt. 6.10; Phil. 2.10).
b) The life of God as a Trinity of persons - Father, Son and Holy Spirit - suggests a pattern of sociality which may be seen to inform God’s ordering of the Church and civic life as intrinsically communal and interdependent. This analogy of the ‘Social Trinity’ is one way in which a godly society could be said to reflect the unity-in-diversity of God himself. (Mt. 28.19; 2 Cor. 13.14).
c) God created all men and women in his own image. Though this image has been drastically corrupted by sin, it remains an essential rationale for treating all human beings as possessing God-given worth and dignity. Though much present-day rights discourse has become purely humanistic, recognition of this image of God in humanity validates the Christian endorsement of rights. (Gen. 1.26-7; Ps. 8.5-8; Jas. 3.9).
d) Nations, states, governments and civic institutions are part of God’s plan for humanity now, but in their organisation and conduct are subject to God’s rule, and ultimately to God’s judgement. (Rom.13. 1-7)
e) Because it takes place in a sinful, fallen world, civic and political engagement must always be regarded by Christians as a limited means of bringing in the kingdom of God. Politics is the art of the possible and inevitably involves a degree of compromise in this life. However, Christians are mindful of a future new creation which perfectly reflects God’s intention for human society. This goal should inform a political vision and engagement in which political decision making rests on mature reflection, discernment and guidance by the Holy Spirit. (Jn. 18.36; Acts 24.10-21; Acts 26.6-8; Rev. 21-22).
f) In his incarnate life and ministry Jesus Christ demonstrated God’s concern for the just ordering of human community and civil society. In bringing good news to the poor, healing the sick and ministering to the outcast, he showed that godly use of power is measured by its respect and compassion for the least well off. In calling individuals to follow him, he commended personal responsibility and good stewardship. In challenging the powerful with the values of God’s kingdom, he pointed the way to a more righteous and peaceful world. (Luke 4.16-20; Mt. 25.14-30; Jn. 18.28-19:16; 1 Tim. 6.17-19).
g) The calling of Christians is to present the gospel to others with a view to their conversion and incorporation into the Church. This divinely-ordained mission proceeds alongside our continuing mandate to care for the earth, and also includes relief of poverty and suffering, peacemaking, building community and involvement in civic and political life - both through internal participation and prophetic confrontation of those in power. In this context we believe active political service and witness to be legitimate ministries of the Church and individual Christians within it (Mt. 5.3-10; 11.5; 1 Tim. 2.2; Acts 6.1-4; 24.1-26.32).
h) Whatever the precise nature of their relationship to the State in any particular context, Christians are called to bear witness in their life and work to that present and future reign of God which is greater, purer and more righteous than any earthly realm, and to which all earthly realms are subject (Jn. 18.36; 19.11; Acts 5.29; Lk. 21.27; Rev 11.15; 17.14).
i) The biblical end-time promises of Jesus’ return, final judgement and cosmological renewal should provoke Christians to present-day prayer and action for justice and peace as a sign of the coming kingdom, rather than to complacent contentment in their own salvation. (Mt. 25.31-46; Jas. 2.14-26; Rev. 20.11-15).
