drbrumley
Well-known member
While I rarely weigh in on political matters (the reason being in what follows given the contention that often arises), some thoughts that come to mind, in no particular order...
Some background:
Spoiler
From the Westminster Confession of Faith, chapter 23:
I. God, the supreme Lord and King of all the world, hath ordained civil magistrates, to be, under him, over the people, for his own glory, and the public good: and, to this end, hath armed them with the power of the sword, for the defense and encouragement of them that are good, and for the punishment of evildoers. (Rom. 13:1-4, 1 Pet. 2:13-14)
II. It is lawful for Christians to accept and execute the office of a magistrate, when called thereunto: (Prov. 8:15-16, Rom. 13:1-2, 4) in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth; (Ps. 2:10-12, 1 Tim. 2:2, Ps. 82:3-4, 2 Sam. 23:3, 1 Pet. 2:13) so, for that end, they may lawfully, now under the new testament, wage war, upon just and necessary occasion. (Luke 3:14, Rom. 13:4, Matt. 8:9-10, Acts 10:1-2, Rev. 17:14, 16)
The establishment principle (to be defined later below), as described in the original WCF 23 at section III:
III. The civil magistrate may not assume to himself the administration of the word and sacraments, or the power of the keys of the kingdom of heaven (2 Chron. 26:18 with Matthew 18:17 and Mathew 16:19; 1 Cor. 12:28,29; Eph. 4:11,12; 1 Cor. 4:1,2; Rom. 10:15; Heb. 5:4): yet he hath authority, and it is his duty, to take order, that unity and peace be preserved in the church, that the truth of God be kept pure and entire, that all blasphemies and heresies be suppressed, all corruptions and abuses in worship and discipline prevented or reformed, and all the ordinances of God duly settled, administered, and observed (Isa. 49:23; Ps. 122:9; Ezra 7:23,25-28; Lev. 24:16; Deut. 13:5,6,12; 2 Kings 18:4; 1 Chron. 13:1-9; 2 Kings 23:1-26; 2 Chron. 34:33; 2 Chron. 15:12,13). For the better effecting whereof, he hath power to call synods, to be present at them, and to provide that whatsoever is transacted in them be according to the mind of God (2 Chron. 14:8-11; 2 Chron. 29 and 30; Mt. 2:4,5).
And the last section of WCF 23 for completeness:
IV. It is the duty of people to pray for magistrates, (1 Tim. 2:1-2) to honour their persons, (1 Pet. 2:17) to pay them tribute or other dues, (Rom. 13:6-7) to obey their lawful commands, and to be subject to their authority, for conscience’ sake. (Rom. 13:5, Tit. 3:1) Infidelity, or difference in religion, doth not make void the magistrates’ just and legal authority, nor free the people from their due obedience to them: (1 Pet. 2:13-14, 16) from which ecclesiastical persons are not exempted, (Rom. 13:1, 1 Kings 2:35, Acts 25:9-11, 2 Pet. 2:1, 10-11, Jude 8-11) much less hath the Pope any power and jurisdiction over them in their dominions, or over any of their people; and, least of all, to deprive them of their dominions, or lives, if he shall judge them to be heretics, or upon any other pretence whatsoever. (2 Thess. 2:4, Rev. 13:15-17)
In the course of history, Presbyterianism formally began in the new world (North America) in 1706 with the establishment of the first presbytery in Philadelphia. By the end of the century America was formed as a new nation and various denominations, including the Presbyterian Church, separated from the ecclesiastical authorities in Europe. In 1789 the first General Assembly convened in Philadelphia and formed the Presbyterian Church in the USA. At this assembly chapter twenty-three of the Westminster Confession of Faith was revised, reflecting the new religious politics that intended to keep distinct the role of the state and the church. WCF 23:3 was revised to read:
WCF 23.3 (American revision):
Civil magistrates may not assume to themselves the administration of the Word and sacraments; or the power of the keys of the kingdom of heaven; or, in the least, interfere in matters of faith. Yet, as nursing fathers, it is the duty of civil magistrates to protect the church of our common Lord, without giving the preference to any denomination of Christians above the rest, in such a manner that all ecclesiastical persons whatever shall enjoy the full, free, and unquestioned liberty of discharging every part of their sacred functions, without violence or danger. And, as Jesus Christ hath appointed a regular government and discipline in his church, no law of any commonwealth should interfere with, let, or hinder, the due exercise thereof, among the voluntary members of any denomination of Christians, according to their own profession and belief. It is the duty of civil magistrates to protect the person and good name of all their people, in such an effectual manner as that no person be suffered, either upon pretense of religion or of infidelity, to offer any indignity, violence, abuse, or injury to any other person whatsoever: and to take order, that all religious and ecclesiastical assemblies be held without molestation or disturbance.
In the WCF Chapter 23 it is taught that the civil magistrate has authority to take order that all the ordinances of God be duly settled, administrated, and observed. Confessional Presbyterians base their constitution on the attainments of the second reformation period, sometimes called the covenanted work of reformation. It was in this context that the work of the Westminster Assembly was accomplished. The Westminster Assembly was called into existence and acted under the direction of the Long Parliament. Its accomplishments are not merely a legacy of reformation, but a platform for biblical church unity.
The revision of WCF 23:3 shown in the Spoiler above reflects the principles of an early American nation established without an official state church, like the Church of England. Sadly, this revision charges the civil magistrates to not give any preference to any Christian denomination. Furthermore, the responsibility of the civil magistrate is to protect all their citizens regardless of their religious affiliation. This is quite different then the seventeenth-century version of the WCF that instructs civil magistrates that all blasphemies and heresies be suppressed, all corruptions and abuses in worship and discipline prevented or reformed, and all the ordinances of God duly settled, administered, and observed (Isa. 49:23; Ps. 122:9; Ezra 7:23,25-28; Lev. 24:16; Deut. 13:5,6,12; 2 Kings 18:4; 1 Chron. 13:1-9; 2 Kings 23:1-26; 2 Chron. 34:33; 2 Chron. 15:12,13).
The discussion of WCF Chapter 23 sooner or later comes around to the topic of establishmentarianism.
What exactly is the establishment principle that establishmentarians (like myself) hold to?
The Establishment Principle maintains the scriptural view of the universal supremacy of Christ as King of Nations as well as King of saints, with the consequent duty of nations as such, and civil rulers in their official capacity, to honor and serve Him by recognizing His truth and promoting His cause. Quite simply, it is the duty of the magistrate to uphold both tables of the law.
More random thoughts...
God sets up governments, and removes them. God decides when a magistrate has lost his right to govern. Individual subjects don't compare his conduct to a code, and then decide if he be any more a governor. Rebels should be very sure of their success, because God will exercise an exacting standard when He judges their conduct.
It might be worth considering that we live and work under the lesser magistrate (sheriffs, police chiefs, mayors, even governors) doctrine every day. Democracy is a bloodless revolution. The principle of revolution is ingrained in the fabric of the system. It is backed by the exercise of the sword against domestic and foreign enemies on a day to day basis. So successful is the exercise of this sword that the general public rarely have to see it in action or consider its work of blood. Moreover, we live in a church establishment which allows us to meet in public and to profess Christianity under the protection of the law, and this establishment upholds the doctrine of the lesser magistrate.
People today do not seem to understand how our peaceful societies of law and order are indebted to the principles of the magisterial reformation. They take up a pacifist position because they assume upon their liberties as entitlements and do not perceive the sacrifices which have been made to secure them.
If one says that God establishes the right of fathers, this will require an adjustment of civil power in the direction of constitutional rights, which is Lex Rex. So then it becomes a question, What is the source of law which regulates constitutional rights? The answer to that question brings us into the realm of religion.
Establishment of religion is a fact. The only question is whether the establishment is based on true or false religion. The establishment principle is Reformed. Those who reject it are not. Who decides what is Reformed? Not those who reject the establishment principle. Those who reject the establishment principle seek to redefine Reformed faith and life, and thereby place themselves outside the Reformed tradition. Should clarification be asked, I qualify that it is specifically on the issue of Church and State. But whether a man hits his golf ball out of bounds by an inch or a hundred feet makes no alteration to the fact that his ball is out of bounds and he has no right to redefine the golf course in order to call his ball in play.
May God give particular Christians, called to exercise some degree of secular rule, the wisdom to do their governing labor as unto the Lord, as a Christian magistrate should. But I believe we are a long ways off from seeing a groundswell of public interest in a Christian-magistracy.
Consider the absolute:
"Any deviation from God's Law relinquishes the magistrates right to govern."
It is a true statement. But, deviations from the law do not remove legitimacy of government. It is when the government moves itself outside the boundaries of law so that its abuses cannot be redressed that it opens itself up to lawful revolutionary action on the part of inferior magistrates.
AMR
Thank you for your reply as well....much up for consideration
