CFPSChurch & StatePage 1
Christian Faith in the Public Square
Spring 2014– Lewis – Independent Study
Theology of Civil Government
I.Systematic Theology & civil Government
A.Presumptions
1.Verbal, Plenary Inspiration and Full Inerrancy of Scripture
2.Sola Scriptura: Scripture is the final say on all it addresses
3.Christian Particularism: Jesus is the Only Way of Salvation
B.Select Divisions of Systematic Theology Relating to the Doctrine of Civil Government
1.Prolegomena
a.The Nature of Truth
b.Knowledge & Certainty
2.Bibliology
a.Inspiration & Authority of Scripture
b.Sola Scriptura v. Multiple Source Approaches
3.Theology Proper
a.The Existence of God
b.Deficient Views of God (e.g., pantheism)
c.Essence and Attributes of God
d.Tri-unity of God
(1)Archetype for the Image of God
(2)Trinitarian Example of the Ultimate Purpose of Life
(3)Compare with the Ontological & Functional Image of God (Gen. 1:26; 9:6)
e.Creation Ex Nihilo
f.Angels, Demons & the Occult
g.Anthropology
(1)Man in the Image of God
(a)Ontological Image
(b)Functional Image
(2)The Covenant of Paradise
h.Obedience is key-Keep the Law
(1)Be holy, for I am holy (Lev. 11:44 cf. I Pet. 1:16)
C.The Fall of Man
1.Sin is Transgression of the Law (1 John 3:4)
a.Rom 6:23 – Wages of Sin is death
b.Gen 3-
c.Eph 2:1--
2.The Absolute Necessity of Divine Justice
a.Ex 34:7
b.Hab. 1:13
c.Ps 5:4
d.2 Tim 4:8 - Righteous Judge
D.God’s Providence & Governance of Creation[1]
1.God Sovereignly Guides History
a.God rules all things.
(1)Ps. 145:13
(2)Pss. 47; 93; 95-99
b.God is the King of His creation forever.
(1)Ex. 15:18
(2)Ps. 146:10
c.God’s Kingship is manifested through His redemptive acts, continuing guidance, verdicts and judgments
d.God’s Kingship extends to all creation.
(1)Ps. 47:6 - His people
(2)103:19 – Universal Kingship
(3)Ps. 95:3-5 – All Creation
(4)Jer. 10:6-7 – The Nations
e.The Purpose of God’s Providence is to secure the coming Kingdom of Christ
(1)Matt. 28:18
(2)Rev. 22:6-21
(3)I Tim. 6:15
f.All Kings are subject to Yahweh
(1)Dan. 5:23
2.God’s Governance Through Christ
a.All Power has been given to Christ (Matt. 28:18)
E.Three Divinely Ordained Human Institutions
1.There are Three Essential Divine Institutions:
a.The Family (Eph. 5:22–32, 1 Pet. 3:1–7)
(1)The family is an institution under God and His authority (Gen.1:26–28, 2:20–25).
(2)When the family breaks down, the government often has to step in to protect the rights of the wife (in cases of wife abuse) or children (in cases of child abuse or adoption).
b.The Church (Heb. 12:18–24; 1 Pet. 2:9–10).
(1)The church is an institution under God and His authority.
(2)The government should work in harmony with the church and should recognize its sovereignty in spiritual matters (Matt. 22:21).
c.Civil Government (Rom. 13:1-7)
(1)Civil Government is also an institution under God and His authority.
(2)Since civil government is necessary and divinely ordained by God (Rom. 13:1–7), it is ultimately under God’s control.
(3)It has been given the “sword” to do justice and establish order—among other duties.
2.Sphere Sovereignty (Abraham Kuyper)
II.Rights
A.Introduction
B.Natural & Inalienable Rights
1.One of the most important of the categories of rights is often designated as “natural rights,” because they are grounded in our nature, given by and designed by God.
2.They are inalienable, that is, unable to be removed or transferred because they are given by God and are grounded in human nature.
3.
C.The Distinction Between Positive and Negative Rights
1.Positive Rights
a.A positive right gives one the authority to make a demand on someone to do something for you or give you something.
b.Examples:
2.Negative Rights
a.Negative rights give one the authority to demand that someone not interfere with your rights, duties and freedoms.
b.Examples:
3.Analysis
a.A strong case can be made that positive rights flow from covenants in the Scriptures, one of which is the covenant of marriage.
b.Regarding rights, civil government was instituted by God to protect both negative and positive rights.
c.Punishing crime is an example of enforcing a negative right.
d.Enforcing the privileges of marriage and contracts are examples of the government enforcing positive rights.
III.The Righteousness Law & Justice of God[2]
A.Righteousness & Sin: Introductory Comments
1.God Requires Perfect Righteousness from His Moral Creatures.
a.Lev. 11:44 cf. I Pet. 1:16
b.James 2:10
2.There is an Absolute Necessity of Divine Justice.
a.Ex 34:7
b.Hab. 1:13
c.Ps 5:4
d.2 Tim 4:8
B.Types of Divine Righteousness
1.Internal and External Righteousness Distinguished
a.Internal Righteousness(iustitia interna)
(1)Internal Righteousness is the holiness of the divine will and its perfect correspondence with the good of His eternal law (lex archetypa), which is the divine essence.
(2)Positive Holiness is the essential goodness of God and the goodness of God’s will toward His creatures. (Isaiah 6:3)
(3)Negative Holiness is that the goodness of God remains inviolate and eternally separate from all that is sinful. (Hab. 1:13)
b.External Righteousness (iustitia externa)
(1)External Righteousness is the righteousness of God as it is manifest externally (ad extra) in the Law of God (Lex Dei).
(2)God’s External Righteousness can be distinguished into the following categories:
(a)Antecedent or Legislative Righteousness
(b)Consequent or Judicial Righteousness
C.Antecedent or Legislative Righteousness: The Law
1.Definition: This is the declaration of the standards of righteousness, which gives the individual and community notice of the expectations of righteousness before an act of obedience or disobedience occurs.
2.Biblical Terms for Law
a.Old Testament: Torah=Instruction
b.New Testament: Nomos= Rule or custom
3.Two Types of Ectypal LawThere are two kinds of antecedent righteousness, or ectypal law, grounded in the archetypal law of the divine essence:
a.Natural Law is the universal moral law either impressed on the minds of all people OR immediately discerned by reason in it its encounter with the order of nature
(1)Rom. 1:18-23; 2:14-15
(2)Leaves people without excuse.
b.Mosaic Law is given by Special Revelation.
(1)John 1:17
(2)It was given as the clear guide for human conduct.
(3)It is divided into three sections:
(a)Civil Law
i. The civil laws prescribe the government, judicial system, penal code, and case law of the nation of Israel in the Old Testament (see Deut 1:9-17; 17:14-20; 20:1-20).
ii.With the cessation of the Nation of Israel, the Old Testament “civil laws” were abrogated (Eph 2:14-16).
iii.However, the foundational moral principles of the civil law remain instructive and binding for Christians (1 Cor 9:8-10).
(b)Ceremonial Law
i.Ceremonial lawsprescribed the structures and duties of the priesthood, the precepts for tabernacle and temple worship, and the sacrificial system (Exodus 35-40; Leviticus).
ii.These laws and the acts that were performed as a result were types and shadows of Christ. Since Christ has come, the types are no longer necessary.
iii.The writer of Hebrews affirms that Christ is our Great High Priest (Heb 7:15-17, 23-25) and the “one mediator between God and men” (1 Tim 2:5). As such, there is no longer a need for the Old Testament priestly system.
iv.Christ fulfilled and abolished the Old Testament sacrificial system since he has “by one offering...perfected for all time those who are sanctified” (Heb 10:14). And “where there is forgiveness of these things, there is no longer any offering for sin” (Heb 10:18).
(c)Moral Law
i.The moral law is summarized in the Ten Commandments, which have continuing authority according to the New Testament (Matt 5:17-19; Rom 13:8-10; Jas 2:8-11).
ii.The Ten Commandments (Exodus 20:1-17)
4.Selected Attributes of God’s Law
a.Perfection—Ps. 19:7
b.Majesty—It is superior to all. Jam. 2:8; 4:12
c.Immutability—It remains forever. Ps. 119:89
d.Holiness—It is pure. Ps. 19:8;119:140
5.The Law has not been Abolished.
a.Christ did Not Abolish the Law. (Mt. 5:17)
b.Moses and the Prophets are useful. (Lk. 16:29)
c.Jesus encouraged keeping the whole law (Mt. 22:34-40)
d.Paul considered the law to be beneficial (Rom. 13:8-10)
e.Faith Establishes the Law (Rom. 3:31)
D.Consequent or Judicial Righteousness: Justice
1.Definition: This is righteousness determined after a particular act is performed.
2.It is often designated as “Particular Justice” which can be either:
a.Remunerative or Distributive—Rewards obedience in proportion to the value of the deed performed; OR
b.Retributive, Vindicatory or Punitive—Penalty is exacted of a transgressor for the sake of vindicating or making restitution to the victim of the wrongdoing
3.Consequent or Judicial Righteousness & the Work of Christ
a.Christ satisfies the justice of God as a substitute.
(1)Remunerative or Distributive
(a)This is important to Christ’s vicarious satisfaction. It indicates an exact equivalence between the merit offered and the salvation bestowed.
(b)Christ’s Active Obedience of keeping the law merits a positive relationship with God.
(2)Retributive, Vindicatory or Punitive
(a)This is the strict proportionality of crime and punishment.
(b)This also rests on the sufficiency of the merit of Christ in that He satisfies the retributive justice of God in our place.
E.Supererogatory Acts & The Law
1.A supererogatory act is an action one performs that is above the normal requirements and merits remuneration.
2.Arguably, there are no meritorious supererogatory acts in a law based community.
3.One must obey all the law all the time to maintain a relationship with the community.
4.One cannot offer his keeping of the law to satisfy the debt incurred from breaking the law.
a.Example #1: When one runs a red light, one may not offer to the court the green lights through which one passed as satisfaction for running the red light.
b.Example #2: A murderer may not offer to the court his “merit” allegedly accrued for allowing other people in the community to live.
5.Biblically, law breaking brings wrath (Rom. 4:15) and by the works of the Law no flesh will be justified (Romans 3:20).
6.If righteousness can come through the Law, Christ died needlessly (Gal. 2:21)
7.Use of the Law for Communitarian Purposes: Covenant
a.In a personal relationship with another individual or a community, the law provides the terms for the “social contract.”
b.If one obeys the terms of the contract, his remuneration is that he is permitted to have a continued relationship with the community.
IV.The Uses of the Law[3]
A.State of Innocence
1.The law provides the terms of the Covenant of Works.
B.Law in the Sinful State
1.Civil Use of the Law--For Restraining Sinners (Rom. 13:1-7; 1 Tim. 1:9)
2.Elenchtic-Pedagogical Use of the Law
a.For Condemnation (Rom 4:15; 2 Cor. 3:9)
b.For Conviction of Sin (Rom 3:20)
c.For Leading to Christ (Gal. 3:24)
C.Law in the Restored State of Grace
1.Didactic Use of the Law--For Sanctification in Christ (1 Tim. 1:5-10)
V.Distinguishing Law & Gospel[4]
A.The Importance of the Issue
1.A true understanding of Scripture and the Gospel depends on this distinction.
2.This is because no one is saved by the works of the law.
3.The distinction is seen throughout Scripture.
a.Galatians 2:16
b.Galatians 3:24-25
B.Distinguishing the Terms “Law” and “Gospel”
1.Definitions
a.The difference between Law and Gospel is not that Gospel is from God and Law is not.
b.The distinction is one of function, not origin or genesis.
c.“Law,” as a basic concept, is the set of commands of God by which He prohibits or mandates certain behaviors, demanding perfect obedience to all.
d.“Gospel,” as a basic concept, offers a gift of grace for the forgiveness of sins.
2.Scriptural Illustrations of the Distinction
a.A clear distinction can be seen in discussions concerning the way of salvation.
(1)Matthew 19:16-22
(2)John 1:17
(3)John 6:28-29
(4)Acts 17:29-34
(5)Romans 3:20-22
C.Consequences of Ignoring the Distinction
1.Introduction
a.Sinful Humans always wants to prove their self-worth and save themselves by attempting to create and maintain “ideal” legal and ethical structures, by which they may claim they have met the Divine demand.
b.But this is as impossible as the Tower of Babel actually reaching the heavens. (Genesis 11; John 3:13)
c.Fear of the Lord is the beginning of wisdom (Ps. 111:10; Proverbs 1:7)
2.Theological Consequences of Ignoring the Distinction
a.Legalism
(1)When law is given the properties of Gospel it results in legalism.
(2)It gives people the false notion that they can save themselves.
(3)Most, if not all, of the world religions and cults of Christianity fit this category.
b.Antinomianism
(1)When gospel replaces law, it produces “cheap grace” as Bonhoeffer called it. Here, the law has been abolished.
(2)There is no longer any use of the law. This is the position of many contemporary evangelicals.
(3)Paul says the Law is good, if we use it lawfully. (1 Tim. 1:8)
(4)The State administers the civil use of the law and is a servant of God. (Rom. 13)
(5)The Antichrist is designated as the Lawless one (anomos) (2 Thess. 2:8)
3.Cultural Examples of the Consequences of Ignoring the Distinction
a.Marxist East—recast Law so that it no longer favors a ruling caste of capitalists and the classless “kingdom” will arrive.
b.Capitalist West—the social engineering is similar, recast Law and man will be in prosperity, peace, harmony, etc.
c.Third World—Place an American Legal and Justice System in Afghanistan or Iraq and we will have peace.
d.These scenarios ignore the basic problem—the Fallen Human Heart (Jer. 17:19 cf. Ezek. 36:22-32)
VI.The Agents who Administer the Uses of the Law& the gospel: Church & State[5]
A.Introduction
1.The State, as an institution, is primarily concerned with temporal life as an end in itself.
2.The Church, as an institution, is primarily concerned with eternal life and the temporal issue that affect eternal life.
3.There is always a tension between these two institutions.
a.Augustine in his City of God, City of Man
B.The Church
1.The UniversalChurch—is that body of all believers in all ages.
2.The UniversalChurch is distinguished in two forms—the church militant and the church triumphant.
a.The Church Militant is the earthly church presently engaged in the Christian warfare against sin, death, and the devil.
(1)The Militant Church Proper—is the congregation of genuine believers.
(2)The Militant Church Improper—is the admixture of believers and unbelievers in the same body.
b.The Church Triumphant—is the church of the Blessed Saints or the Church at rest.
3.The Marks of a TrueChurch
a.True Preaching of the Word of God
b.True Administration of the True Sacraments or Ordinances
C.The State or Magistrate
1.The magistrate is the authority ordained by God to administer the Civil Law (Rom 13:1-7).
2.The Magistrate is primarily concerned with the temporal, non-spiritual life of the individual.
a.See the section on Law and Justice
D.The Principle of Separation: Kingdoms, Reigns, Spheres & Worlds
1.Old Testament: The King was separated from the Levites in the OT.
2.New Testament: Jesus said “render to Caesar the things that are Caesar’s and to God the Things that are God’s” (Matt. 22:21)
a.Jesus formally distinguished the obligations owed to both institutions.
b.But Jesus did not declare with specificity the line of demarcation between them.
3.Post-New Testament: Since the fourth century, Christians debated concerning where they might fix the “wall of separation.”
E.The Theological Development of the Church-State Doctrine
1.Pre-Constantine Church-State Theology
a.General Precepts of Pre-ConstantinianChurch & State Doctrine
(1)Be subject to the governing authorities. (Rom. 13:1)
(2)The Christian may refuse to be in subjection when the commands of the government conflicted with the clear commands of God (Acts 5:29).
(3)The duty of obedience to civil rulers was always contingent on the condition that they were restraining evil and pursuing peace and safety (Rom. 13:1-7; Rev. 13).
b.Prior to Constantine, the church had no legal right to exist in the Roman Empire until the Edict of Milan (313 AD) recognized Christianity as an official religion.
c.By the end of the fourth century Christianity was recognized as the sole official religion.
2.From Constantine through the Medieval Period
a.Constantine: With Constantine, the church becomes an institution. However, Emperor Constantine not only considered himself the political head, he believed he was the religious head of the empire as well.
(1)He took the title Pontifex Maximus.
(2)He assumed the right to intervene in the affairs of the church.
(3)Later Emperors did not take the title, but continued to intervene in the church.
b.From Rome to Byzantium (330 AD)Coinciding with the movement of the capitol of the empire, the Eastern Orthodox churches developed a theory and practice of Church-State relations which came to be known as “Caesaropapism.” Caesaropapism held:
(1)The secular ruler, the emperor, had supreme authority over the church.
(2)This included authority over doctrinal issues.
(3)The western church retained, for a number of reasons, more freedom from direct control by the civil government.
c.Pope Gelasius I (494 AD) & The Two Swords Theory
(1)Due to increasingly ineffective political leadership in the Western Empire coupled with the authority of the Roman Church, Roman bishops increasingly assumed responsibility for civil affairs such as the justice system and military defense.
(2)Two Swords Theory (494 AD): “There are two powers by which this world is chiefly ruled; the sacred authority of the popes and the royal power. Of these the priestly power is much more important because it has to render an account for the kings of men themselves at the divine tribunal.” (Gelasius I)
d.Development & Application of the Two Swords Through the Middle Ages (500-1500 AD)
(1)Early Middle Ages: The Church, generally, struggled to free itself from secular control. In the Sixth Century, once the Western church was somewhat free from Byzantine control, the power of the popes increased.
(2)800 AD: Pope Leo III crowned Charlemagne as emperor.
(a)Charlemagne attempted to resurrect the Roman Empire in the West.
(b)He held views similar to caesaropapism.
(c)Later popes used the precedent of Pope Leo III crowning Charlemagne to demonstrate that emperors received their power from the papacy.
(d)Later emperors claimed the right to approve of those elected to the papacy.
(e)Conflict was inevitable.
(3)1075 AD: Pope Gregory VII
(a)Gregory challenged the right of Emperor Henry IV to appoint the Archbishop of Milan.
(b)After decades of conflict, an agreement on the issue was reached by the Concordat of Worms (1122 AD).
(c)The trend of increased authority of the papacy continued to its zenith in the reign of Pope Innocent III (1198-1216 AD).
(d)For a century after Innocent III, it was clear that the royal power was subordinate to the papacy.
(4)The Decline of Papal Power (1309-1517)
(a)The Babylonian Captivity of the Church (1309-1377)
(b)The Great Papal Schism (1378-1417)