Home

IN THE TRADITION OF THE PROPHETS
DENOMINATIONAL STATEMENTS ABOUT PUBLIC POLICY WITNESS

Throughout biblical history God repeatedly commands civil and religious leaders to render justice for poor people.  In the scriptures, justice means acting in an equitable and honest manner; being fair, ethical and merciful.  It cries out against cheating people out of a fair price for their grain, exploiting poor people who are unable to pay their debts; bribing judges; overcharging; and paying inadequate wages.  

There are warnings against perverting justice (Dt 16:19); mistreating the alien, widow and orphan (Ex 22:29, Jer 22:3); and denying justice to poor and innocent people (Ex 23:6).  God calls rulers to do justice (Ps 72); God's intent is to establish justice on the earth (Is 51:4-5); and nations will be judged on how they treated people in need (Mt 25:31-46).

The prophet Micah searches for what God requires of him.  The answer comes "....to do justice and too love kindness, and to walk humbly with your God" (Mic 6:8).  Jesus answers the scribe's question about which is the greatest commandment, "The first is, "Hear, O Israel: Our God is one; you shall love your God with all your heart, and with all your soul, and with all your mind, and with all your strength.'  The second is this, ' You shall love your neighbor as yourself" (  ).

The deliverance of the Israelites from Egypt, begins with Moses sent to demand the people's release from slavery (Ex 3:7-12).  The Exodus became a model for the Israelites regarding their relationship to poor people, immigrants, and foreigners: "You shall not wrong or oppress a resident alien, for you were aliens in the land of Egypt.  You shall not abuse any widow or orphan.  If you do abuse them, when they cry out to me, I will surely heed their cry...." (Ex 22: 21-23).  

The Hebrew scriptures are filled with safeguards against the abuse of power and wealth.  Landowners were not to reap the borders of their fields or gather the gleanings after harvest.  These were for the alien and poor people (Lev 19:9-10).  Creditors were to release borrowers from their debts every seven years, and not deny a loan to a poor person because the seventh year of release was near (Dt 15: 1-11).  

Later kings, priests and elders became responsible for the nation's observance of the law.  When the law was broken or when those in power became corrupt, God sent messengers to call for repentance.  This was the time of the prophets.  "God enters into judgement with the elders and princes of the people: It is you who have devoured the vineyard, the spoil of the poor is in your houses.  What do you mean by crushing my people, by grinding the face of the poor' says the God of hosts" (Is 3:14-15).  In a lament  about greed and violence, we hear "But the God of hosts is exalted by justice, and Holy God is shown holy by righteousness" (Is 5: 16).

The story of Nathan calling King David to account is well known (2 Samuel 12:7).  Later, Jeremiah was just as unequivocal in his message to the royal house of Judah: "  Woe to him who builds his house by unrighteousness, and his upper rooms by injustice; who makes his neighbors work for nothing, and does not give them their wages....your eyes and heart are only on your dishonest gain, for shedding innocent blood, and for practicing oppression and violence" (Jer 22:13,17).

Amos addresses himself as much to the priests and elders of the people as to the king when he says: "Hear this, you who trample on the needy, and bring to ruin the poor of the land...."(8:4-5a).

Then too, condemnation is aimed at structural injustice that masks itself behind religious veneer.  "I hate, I despise your festivals, and I take no delight in your solemn assemblies.  Even though you offer me your burnt offerings and grain offering, I will not accept them....but let justice roll down like waters, and righteousness like an everflowing stream".  The same uncompromising sentiment is echoed in Isaiah, "Look, you serve your own interest on your fast day, and oppress all your workers....Is not this the fast that I choose: to loose the bonds of injustice, to undo the thongs of the yoke, to let the oppressed go free, and to break every yoke?  Is it not to share your bread with the hungry, and bring the homeless poor into your house?" (Is 58: 3, 6-7).

Advocating justice for poor, oppressed, and hungry people with political rulers, religious leaders, and elders of the people is a compelling and fundamental component of the Hebrew Scriptures.  In the New Testament, we read that Jesus began his ministry, quoting Isaiah and identifying himself with marginalized people, "The Spirit of God is upon me, because God has anointed me to bring good news to the poor.  God has sent me to proclaim release to the captives and recovery of the sight to the blind, to let the oppressed go free, to proclaim the year of God's favor" (Luke 4:16-19).

Jesus was continually in conflict with religious leaders over the essential meaning of the law.  Just treatment of people was at the core of his concern, "Woe to you, Scribes and Pharisees, hypocrites!  For you tithe mint, dill, and cumin, and have neglected the weightier matters of the law;  justice, mercy and faith" (  ).

It was not just his teaching that incensed the priests and elders, but his association with people outside the law.  Jesus consorted with public sinners, like prostitutes and tax collectors, who were ritually and socially cut off from the community.  In doing so, he openly challenged the social and political structures of his day.

In his association with Samaritans his public stand was in sharp contrast to the political and social norms of the community.  Samaritans traditionally were shunned on historical, racial, religious, and social grounds.  To the shock of his contemporaries, Jesus kept company with, healed, and taught Samaritans (Lk 17:11-19; Jn 4:7-42).  And there are few more politically charged sections of the Bible than the parable of the Good Samaritan (Lk 10:30-37).

Jesus translated his commandment of love into a personal identification with the downtrodden of society and advocated for changes in norms governing societal structures.  Those in authority rightly interpreted his life and teaching as a threat to established values and behavior.  The capital charges against him were political (Jn 11:45-50).  He translated his commandment of love into a personal identification with the downtrodden of society and advocated for changes in the norms governing societal structures to reflect  the true spirit of God's law.

Jesus and the prophets clearly inserted themselves into the political realm when they challenged social structures that abused poor, oppressed, and hungry people.

                          (Adapted from The Bible and Bread for the World" by David Beckman)

A CALL TO ACTION

We, of many religious backgrounds, believe it is important for us as a nation to consider the moral basis of decisions we make. We believe society benefits from informed religious voices being part of the public dialogue. We believe, within a framework of church-state separation, that each faith group has both the right and an ethical responsibility to participate in the political process.  We see our role as articulating from our religious perspectives what we believe makes good public policy.   We offer neither uncritical loyalty nor unquestioned obedience to any political group,  nor do  we wish to see any religious group serve as arbiter of religious values.  We believe open and respectful deliberation about the challenging issues before us is the way to solve present and future problems.

Our holy writings  not only call us to care for those that society neglects, but to be daring in our confrontations with institutions that stray from the doing of justice.  Each of our religious traditions has certain core values.  We suggest that the following ideas are common to our religious traditions:

1. the dignity and worth of every human being.  We agree it is a fundamental spiritual value that people, regardless of race, gender, age, religion, ability, or status be treated with respect.  We see everyone entitled to this by their very personhood, a right not to be breached by any human institution.  This needs to be reflected in just and humane public policy.  
2. community well-being.  We believe the common good needs to be considered in the decisions we make.  We are not here just for ourselves, but as part of a larger community.  Our deliberations and policy should focus on ways of building up our communities rather than polarizing people.  We feel it is necessary to find ways to overcome growing racial tensions, bridge ethnic fragmentation and confront escalating violence in our society. We support present programs that seek to address imbalances and ask that every piece of legislation be evaluated from the point of view of making our communities healthy, fair and hospitable places for all.
3. the right to adequate food, shelter and clothing.  Providing for basic human needs is essential for the well-being of society.  We ask our legislators to look for solutions that cause the least hunger and homelessness.  We accept the role of religion in providing assistance to the poor, but find our resources not great enough to provide equity of services.  We believe tax dollars as well as charity are important if society is to provide efficient and effective care.  We believe that welfare reform efforts need to eliminate poverty, not people.
4. the right to education.  We believe every child should have opportunities to explore the world, make and test decisions, and learn from mistakes.  We believe a strong public education system is necessary to equip every child to face the challenges of the future, and to develop to his or her fullest potential.
5. health care as a basic human need.  We need to develop a system that provides affordable access to basic prevention, primary and long-term care services for all. Health care delivery and insurance should promote the well being of the entire society and exclude none.
6. the opportunity to work.  People have a basic right to work and should have the opportunity to do so. We believe that work is important to human development, and that one of our major tasks in today's society is to seek ways for all who are able to work to find meaningful employment at a liveable wage.  Persons who cannot hold a job because of disabilities or family responsibilities should not be denied the necessities of life.  We believe that the idea of work as fulfillment should be reflected in workplace fairness issues, tax codes and development of a poverty policy.
7. economic justice.  We rejoice in the achievements of science and technology that have the possibility of providing an adequate standard of living for everyone. Yet we watch corporate profits soar and reliable jobs with decent wages disappear, widening the gap between the "haves" and "have-nots" of our society.  We assert firmly the need for  balance and fairness between profit-makers and workers.
8. criminal justice that contributes to the healing of community.  We believe a criminal justice system that is only punitive contributes to the brokenness of the whole community, and diminishes each of us.  We see a need to develop a system that contributes to wholeness of victims, offenders, and the total community.  We abhor forms of violence in our society today, and see as equally abhorrent the idea that people can take the law into their own hands.
9. faithful  stewardship of the earth.  We understand that our decisions as a society must take into account sustainability as well as production, the health of land, forests, streams and seas as well as profits and jobs, and the integrity of vital life-support systems as well as demands for consumption.  We believe it is necessary to achieve such a balance whereby all people can meet their essential needs today while cherishing the earth as a viable habitat for future generations and other creatures.
10. participation in democracy.  We believe all citizens should have the opportunity — and see their moral obligation — to participate in decisions that affect their lives.  This includes registering, voting and being informed about the issues.  We do not think that scapegoating government and our public servants can take the place of dealing with our conflicting expectations and fears. Not everything our governments do is wrong.  We are the government.  Much of what we do together is good and right.  Politics is not the art of dodging social needs but seeking ever more effective ways to address them.  Each citizen has a role in this constructive process.

We commend these principles to the larger community with the hope that together we can become a society that esteems all its people.  We pledge ourselves to that goal and will work for public policies that reflect these shared values.  Margaret Mead reminds us, "Never doubt that a small group of thoughtful, committed citizens can change the world; indeed, it's the only thing that ever has".  In that spirit we call on individuals and congregations in our communities to join us as active participants in pursuing public policies that have these values as a cornerstone.

    (edited form of A Call to Action developed by the Interreligious Health and Justice
Coalition, Central Southern Tier)

NEW YORK STATE InterfaithIMPACT

We believe that in a free society there must be an institutional separation of church and state.  At the same time, we believe that our society is benefitted by an informed religious conscience as part of the civil consensus undergirding the legislative process.  The formation of a religious conscience on social and political issues needs to be guided by a theological perspective grounded in the attestation of our sacred writings.

The Creator of all life accords human beings a special dignity and responsibility by virtue of their creation in "the image of God".  The full expression of our humanness is enhanced when there is equality, justice and freedom of self-determination.

Our faiths call us to be partners in the entire created order.  Accordingly, the scarce resources of the earth must be used responsibly and distributed fairly so as to enhance the possibilities of human survival and fulfillment for our own as well as succeeding generations.

The realism of our faiths and the evidence of history suggest that the human race has failed to live up to its God-given destiny.  through learned behavior human beings have come to be predators of nature and oppressors of one another.  the goals of freedom and justice can be achieved by joining together in the interest of the weak and the exploited.  We believe that the force of law is often necessary to restrain the arbitrariness of concentrated economic and political power.

We are committed to a ministry of reconciliation and liberation.  In addition to person-to-person caring and organized philanthropies, that ministry must find expression in political action which works to build humanizing structures and liberating systems.  We recognize that every achievement of justice through the legislative process represents a compromise between competing interests and pressure groups in society.  Even among our own constituencies there is not unanimity on every public policy position.  The power of our combined faith commitment sustains our continued efforts to influence the political process in the direction of a more truly human future

    (from the Preamble to the Public Policy Principles of New York State INTERFAITH IMPACT for Justice and Peace)

NEW YORK STATE COUNCIL OF CHURCHES

We know that a government serving narrow self interest is harmful to individuals, families and communities.  It denies them respect and dignity; robs their life-giving spirit; and humiliates and isolates them.  In every generation and in every desert, the prophets have called such governments unjust.

Therefore:  As the baptized of Christ,

• Believing in the abundance of God's Creation, midst the fear of scarcity, we are compelled to work for a just distribution of society's wealth.
• Believing in God's unconditional acceptance, in the  face of those who use our shame to divide us, we are compelled to reach out and embrace all.
• Believing in God's hospitality, we are compelled to welcome all persons into families and communities where they belong, are respected, and have enough.

As the household of Christ, with other households of faith, and with all other people of heart and will, we commit ourselves to provision for the crowds of neighbors through public policy dialogue and action.  THERE IS ENOUGH FOR ALL.

    (Excerpt from a Vision Statement of New York State Council of Churches — 1995)

NATIONAL COUNCIL OF CHURCHES OF CHRIST

Church World Service and Witness & National Ministries Units

[W]e Endeavor to be faithful to our biblical tradition to be witnesses to God's love and justice in the global society.  We are called to join in God's acts for righteousness and peace in human history.  We understand the mandates of the gospel to include solidarity with the poor and oppressed; a covenant to health and healing for all; protection of the environment; and commitment to community and wholeness.

For Christians these ethical imperatives are not options.  They are essential elements of our faith They are a major part of our contribution to the fabric of society in the United States.  They are woven together with the ethical concerns of other faiths groups who seek the common good.  They are basic values be which we measure society, our engagement in it and how we relates to other countries.

..[W]ith little assessment of the public consequences, they [current U. S. decision makers]  re-order priorities, ignore responsibilities, and shift economic and political decisions.  The result is that vulnerable people are victimized.  Some decisions have irreversible consequences.  Many feeling less in control of their lives and government, grow cynical, alienated, and despairing of the future.  These responses constitute the present moral and ethical crisis to develop and study-action materials for individuals, congregations and denominations; continue to cooperate with appropriate ecumenical and interfaith organizations to address the ethical economic, political and social public policy issues; and call upon member communion to address the biblical concerns of the church and their implications to the Congress, the Administration and the public.

        (Excerpts from the National Council of Churches of Christ in the U. S. A. Declaration on  Federal Spending Priorities and Their Effect on Vulnerable Families, the Elderly and Children)

A. M. E. ZION

....the Black church in particular, and churches in general must become more effective in learning the methods and procedures for relating the church to those secular organizations that provide for people.  Each secular division, whether it be government, business, service or civic, must not be viewed as some external non-religious unit but rather as a viable undergirding process for recruiting souls to Christ...

When we view organizations like the Congress, the Senate, the Mayors, the Doctors, the Lawyers — those persons who provide information and money to us whether by social security, Medicaid, taxes, garbage pick-up, subway or bus ride, police or courthouse — we must work to assure that these things serve the people of God and serve them as reinforcement of the church's ability to help its people.

In the civil area, the Black church has always been a part of the struggle.  Its mandate and the historic suffering of its people through economic deprivation and social alienation has caused the church to formulate a creed and a message that addresses the problems of freedom, economic opportunity, a social equality and personal liberation.  The paradox in the socio-historic involvement of the Black church in the area of civil rights has been that in many instances, its message has pre-dated its methods.  It has been perceived, therefore, as an institution long on rhetoric and short on the action.  this paradox has been brought to a new center of understanding as the social crises that affect African Americans has prompted the church to act and become the vanguard for protest, negotiations and progress.

The irony of our actions is symptomatic of the fact that the church has failed to have a far reaching agenda.  We have become reactionaries to problems that have made us the advocates for change.  The urgent need for a clearly articulated mandate and a clearly envisioned mission must be developed in order that the proclamation for holiness can be accompanied by the realization for wholeness.  The dichotomy of a sacred institution existing in a secular world must be bridged by constantly relating to secular agencies whose missions are humanitarian and whose ministries complement the teachings of the Scripture.

    (excerpts from "Relating the Church to Secular Agencies", OFFICIAL JOURNAL, 44TH QUADRENNIAL SESSION)

AMERICAN BAPTIST CHURCH

In light of our understanding of the Christian faith and our historic Baptist position, the General board of the American Baptist churches:

1. Calls upon all Baptists to reexamine their Baptist roots and heritage, to support the concept of religious freedom and the right to dissent, which our Baptist forbearers gave to us as a rich heritage, and to recognize that Christians can come to widely differing positions on religious and social issues and still be deeply committed Christians.
2. Calls upon American Baptists to:
           a.      Participate actively in the political, social and economic life in our society seeking to bring to all of life the insights of our Christian faith while recognizing that our wisdom is finite and that free and open discussion in church and society can enable our understanding to grow and change and deepen.
           b.      Recognize that Christians can come to differing positions on an issue; seek to counter smear campaigns or the labeling of persons as being moral or immoral, Christian or un-Christian because of the position they have taken on a political or social issue.
          c.      As individuals, evaluate a candidate's position on the range of issues which will come before the person if elected and support candidates on that broader basis rather than supporting candidates solely on the basis of single issues.
          d.      Recognize that true patriotism requires citizens to be critical of injustices and governmental policies detrimental to the common good while being supportive of those values, policies and practices which are good and just.
          e.      Analyze facts and seek information and in sight from a variety of religious and secular sources.  do not simply accept what appears on radio, television, or in printed newsletters.

    (excerpts from Resolution on Citizen Responsibility in the Political Process.  Adopted June 1982, modified March 1996)

EPISCOPAL

God calls the world to the justice of the sovereign rule of heaven.  The Church's mission and God's call are the same.  As Christians, our goal in life is to work unceasingly by the power of the Holy Spirit to establish the Reign of God and God's justice in our personal lives, churches, community, nation and the world.

God's call is given to every child, youth, woman, and man at baptism, when we covenant with God "to proclaim by word and example the Good News of God in Christ; to seek and serve Christ in all persons, loving our neighbors as ourselves; to strive for justice and peace among all people, and respect the dignity of every human being" (BCP 305).  After receiving the call and making the covenant, our Catechism further instructs us that the mission of the Church, "as it prays and worships, " is "to promote justice, peace and love. . . . .and to carry on Christ's work of reconciliation in the world" (BCP 855).

If we are to respond faithfully to God's call to justice, priorities of individuals, congregations, and dioceses must constantly be re-examined and opened to creative vision and constructive change.  The seven most deadly words of any congregation or diocese are, "We have always done it that way!"  We are called to establish God's justice, not to perpetuate immobile structures, outdated practices, and narrow mind-sets.  This Commission has seen signs of hope, but challenges are evident and change is required.

    (GOD'S JUSTICE  Signs of Hope, Challenges Evident, Change Required - The Standing Commission on the Church in Metropolitan Areas)

EVANGELICAL LUTHERAN CHURCH IN AMERICA

The Evangelical Lutheran Church in America is called to be a part of the ecumenical Church of Jesus Christ in the context in which God has placed it — a diverse, divided, and threatened global society on a beautiful, fragile planet.  In faithfulness to its calling, this church is committed to defend human dignity, to stand with poor and powerless people, to advocate justice, to work for peace, and to care for the earth in the processes and structures of contemporary society.

    (Preamble to The Church in Society: A Lutheran Perspective, adopted 1991)

Through the faithfulness in its life and activities as a community for peace, the Church in the power of the Holy Spirit becomes a presence for peace that disturbs, reconciles, serves and deliberates.

The Church is a disturbing presence when it refuses to be silent and instead speaks the truth in times when people shout out, " ' Peace, peace,' when there is no peace (Jeremiah 6:14).  The Church is this presence when it names and resists idols that lead to false security, injustice, and war, and calls for repentance.  We therefore denounce beliefs and actions that:

• elevate our nation or any nation or people to the role of God;
• find ultimate security in weapons and warfare;
• ordain the inherent right of one people, race, or civilization to rule over others;
• promise a perfect, peaceful society through the efforts of a self-sufficient humanity; and
• despair of any possibility for peace

As a reconciling presence, the Church creates bonds among different people, whether local or distant.  It has special opportunities to bring conflicting parties together and to keep tenuous lines of communication open during times of crisis and war.  The Church serves reconciliation by countering religious movement — including ones claiming to be Christian — that preach and practice hate and violence, by challenging stereotypes of "the enemy," and by encouraging imaginative solutions to conflicts.

The Church is called to be a serving presence in society.  The Church serves when it holds power accountable, advocates justice, stands with those who are poor and vulnerable, provides sanctuary, and meets human need.  The Church serves when it supports efforts by governments and others to secure a just peace and when it encourages public debate about what is right and good in international and domestic affairs.  It serves by calling for compassion in meeting human needs.

The Church as a community for peace is also to be a deliberating presence in society.  As a community of moral deliberation, the Church is a setting of freedom and respect where believers with different perspectives may learn from one another in the unity of faith.  Issues that shape our world — including dilemmas of military service and confronting human evil through nonviolence — are proper themes for discussion in the Church.

    (from “For Peace in God’s World” adopted at ELCA Churchwide Assembly on August 20, 1995)

ISLAM

Some of the guiding verses of Qur’an and sayings of the Prophet:

        “Help you one another in righteousness and piety, but do not help one another in sin and transgression.  Be consciousness of Allah and keep your duty to Him.” (Surah:5:2).

        “Serve Allah. . . .do good to parents, kinsfolk, orphans, those in need, neighbors who are near, neighbors who are strangers, the companion by your side, the wayfarer (you meet), and what your right hand possesses.  For Allah loves not the arrogant, the vainglorious”.  (Surah 4:36).

        And they feed for the love Allah the indigent, the orphan, and the captive”.  (Surah: 76:8).

        “Therefore treat not the orphan with oppression, and repulse not the beggar:.  (Surah: 93:9)

And in the Hadith, the prophet Muhammed (peace be upon him) said as a guidance:

        “The best among you is the one who helps the people”.

        “Those who do not show mercy to our young ones and do not realize the right of our elders are not from us.

        “The most excellent money is one that a person spends on his companions in Allah’s path”.

    (Guiding statements from the Qur’an and Hadith submitted by Imam Kazim Kopuz, Isoamic Organization of the Southern Tier)

JUDAISM

Whereas, concern for the less fortunate is a hallmark of Judaism and Jewish teachings are replete with specific guidelines in this regard. . . .

Now, therefore be it resolved, that THE UNITED SYNAGOGUE OF CONSERVATIVE JUDAISM urges its affiliated congregations and their members to use their best efforts to strengthen their relations with state, provincial and local governments through meetings with officials of these governments and regulatory agencies in order to ensure the continuation of programs of concern to their members; and

Be it further resolved, that THE UNITED SYNAGOGUE OF CONSERVATIVE JUDAISM, through its Regions should undertake a campaign to encourage their constituent congregations to work for increase in voter registration and participation of its members and their families in all levels of the political process.

    (Excerpts frrom “Synagogue Relations with State and Local Governments”. UNITED SYNAGOGUE OF CONSERVATIVE JUDAISM)

Jews believe in the process of Tikkun Olam - on going work as God's partners in making the world what we dream it to be (Messianic process).  An early Rabbi, called Tarfon, who lived a little after the time of Jesus said, "It is not incumbent upon you to complete the task but neither are you free to desist from it"  Our task is Tikkun Olam - repairing our world and society.  The Jewish community sees the political process as part of the way this is achieved.

    (Rabbi Mark Raphael, Temple Israel, Binghamton)

PRESBYTERIAN CHURCH (USA)

In each time and place there are particular problems and crises through which God calls the church to act.  The church . . . humbled by its own complicity and instructed by all attainable knowledge, seeks to discern the will of God and learn how to obey in these concrete situations.

. . . enslaving poverty in a world of abundance is an intolerable violation of God's good creation . . . . A church that is indifferent to poverty or evades responsibility in economic affairs, or is open to one social class only, or expects gratitude for its benevolence makes a mockery of reconciliation and offers no acceptable worship to God.

    (Confession of 1967)

The Spirit gives us courage . . . . to unmask idolatries in church and culture, to hear the voices of people long silenced, and to work with others for justice, freedom, and peace.

    (Brief Statement of Faith 1990)

We affirm the responsibility and authority of the church to make a social witness and develop policy which guides that witness.  The church, if it is to remain true to its biblical roots, theological heritage, and contemporary practice, must not fall silent.  It must speak faithfully, truthfully, persuasively, humbly, boldly, and urgently.

A witness to the vision of social righteousness in a compassionate culture . . . is needed in this generation.  The violence of war, the suffering of the poor, the abuse of creation, and the dangers confronting our children allow no escape.  It is appropriate in this society that the church be the witness to the peace, freedom, and justice that God has promised in Christ.

    (Why and How the Church Makes a Social Witness Policy - 1992)

ROMAN CATHOLIC

Our call to political responsibility is neither a partisan nor a sectarian appeal, but a call to reinvigorate the democratic process as a place for debate about what kin of society we want to be, what values and priorities should guide our nation.  We seek to lift up the moral and human dimensions of public issues for our own community and for the broader society.  We encourage people to use their voices and votes to enrich the democratic life of our nation and to act on their values in the political arena".

    (Political Responsibility: Revitalizing American Democracy - A Statement of the United States Catholic Conference Administrative Board 10-17-91)

We need to build local communities of faith where our social teaching is central, not fringe; where social ministry is integral, not optional; where it is the work of every believer, not just the mission of a few committed people and committees.

    (Communities of Salt and Light: Reflections on the Social Mission of the Parish - National Conference of Catholic Bishops 11-17-1993)

Elections are a time for debate and decisions on the leaders, policies, and values that will guide our nation.  In the elections of 1996, we urge our fellow believers to proclaim the Gospel of life, to protect "the least among us," and to pursue the common good.  As citizens we need to face our own public responsibilities to register and vote; to understand issues and assess candidate's positions and qualifications; and to join with others in advocating for the common good.

Together, we can make this election an opportunity for informed debate and clear choices about the future.  The key to a renewal of public life is reorienting politics to reflect better the search for the common good (reconciling diverse interests for the well-being of the whole human family), based on a clear commitment to the dignity of every person.  If politics ignores this fundamental task, it can easily become little more than an arena for partisan gamesmanship, the search for power for it own sake, or interest group conflict.

....We believe every proposal, policy, or political platform should be measured by how it touches the human person; whether it enhances or diminishes human life, human dignity, and human rights; and how it advances the common good.

We believe our nation is enriched and our traditions of pluralism are enhanced when religious groups join with others in the debate over the policies and vision that ought to guide our nation.  Our Constitution protects the right of religious bodies without governmental interference, endorsement, or sanction.  Religious groups should expect neither favoritism nor discrimination in their public roles.

 The challenge for our Church is to be principled without being ideological, to be political without being partisan, to be civil without being soft, to be involved without being used.

As leaders of the Catholic community, we join these debates to share our experience in serving  the poor and vulnerable and to add our values to the national dialogue over our nation's future.  What we seek is not a religious interest group, but a community of conscience within the larger society, testing public life on these central values.  The Catholic community is very diverse.  We are Democrats, Republicans and Independents.  We come from differing ideological and political persuasions.  But we are all called to a common commitment to ensure that political life serves the common good and the human person.

This kind of political responsibility does not involve religious leaders telling people how to vote or religious tests for candidates.  These would be in our view, pastorally inappropriate, theologically unsound and politically unwise.  Rather, we seek to lift up the moral and human dimensions of public issues for our own community and for the broader society...

....In the Catholic tradition, citizenship is a virtue, and participation in the political process is an obligation.  The test of the 1996 elections will be how our choices touch the weak and vulnerable.  Catholics need to share our values, raise our voices, and use our votes to shape a society more respectful of human life.  This kind of religious political responsibility can strengthen our nation and renew our Church.

It is the Church's role as a community of faith to call attention to the moral and religious dimensions of secular issues, to keep alive the values of the gospel as a norm for social and political life, and to point our the demands of the Christian faith for a just transformation of society.  Such a ministry on the part of every individual as well as the organizational Church inevitably involves political consequences....

We bishops specifically do not seek the formation of a religious voting bloc, nor do we wish to instruct persons on how they should vote by endorsing or opposing candidates.  We do, however, have a right and a responsibility as teachers to analyze the moral dimensions of the major issues of our day.  We urge citizens to avoid choosing candidates simply on the basis of narrow self-interest.  We hope that voters will examine the positions of candidates on the full range of issues, as well as on their personal integrity, philosophy and performance.

    (A Call to Political Responsibility:  Excerpts from the Political Responsibility Statement of the Administrative Board of the U.S. Catholic Bishops)

THE RELIGIOUS SOCIETY OF FRIENDS

Witness

We participate through God in a unity that we did not create and cannot annul.  To the question, "But who is my brother?"  Jesus replied with urgency, "Inasmuch as ye have done it unto the least of these my brethren, ye have done it unto me" (Mt 25:45).

Our attempt to treat all other persons with respect, integrity, and love informs our practice and concerns in all our lives, from close interpersonal relationships to the conduct of meetings for business, to the search for international peace.  It may be that we shall find unity in Jesus' simple admonition to "Love one another as I have loved you" (John 13:34).

Social Justice

The religious Society of Friends possesses no blueprint for social order.  However, our Society, since its founding, has labored for the ordering of a community life in which all may have free and full opportunity to express and develop that divine potential with which everyone is endowed....

We can draw no clear line between religious and secular affairs.  We find the service of God in the World.  We expect each Friend to live each day in holy obedience, secure in the faith that the Light illumines all relationships.  Accordingly, Friends are enjoined to have deep concern for the welfare of the community.  This involves intelligent care for the dignity and welfare of all, love for adversaries, not merely for those who love us, and special care for those whom the world neglects, exploits, or condemns.

Advices

        7.      Friends are advised to work toward removing the causes of misery and suffering.  They are urged to support efforts to overcome racial, social, economic, and educational discrimination; to bear testimony against all forms of oppression; to exert influence for such treatment of prisoners as may help reconstruct their lives; and to work for the abolition of the death penalty.

Queries

        9.      Do we participate actively and intelligently in the political life of our country?  Are we conscientious in fulfilling all obligations of state and society which are not contrary to the leading of God?  Do we do all in our power to secure civil rights for all of our citizens?  ....

        10.     Do we foster reverence for life?  Do we strive to find, to understand, and remove causes of misery and suffering?  Do we, in loving concern, extend assistance to those who require it?

        11.     Do we acknowledge the oneness of humanity, foster a loving spirit among men and women of all races, religions, and nations, and honor equally the gifts and insights of each person?  Do we work to make ideals a reality?

    (Selections from Faith and Practice, The Book of Discipline of The New York Yearly Meeting of the Religious Society of Friends, 1994 Draft).

UNITARIAN UNIVERSALIST

We, the member congregations of the Unitarian Universalist Association covenant to affirm and promote:

        The inherent worth and dignity of every person

        Justice, equity and compassion in human relations

        Acceptance of one another and encouragement to spiritual growth in our congregations

        A free and responsible search for truth and meaning

        The right of conscience and the use of the democratic process within our congregations and in society at large

        The goal of world community with peace, liberty, and justice for all

        Respect for the interdependent web of all existence of which we are a part.

    (Guiding principles of the Unitarian Universalist Association)

UNITED CHURCH OF CHRIST

....Jesus stood "within" the tradition of the prophets.  And therefore, any reasonable formulation of that essential ministry must provide for a prophetic ministry.  We seek to reflect upon that prophetic ministry and draw out some of its implications for urgent implementation in today's church.

        1.      Moses is recorded as crying out, "Would that all the Lord's people were prophets, that the Lord would put the Spirit upon them" (Numbers 11:29b).  That understanding of prophetic responsibility is echoed in the teachings of Jesus and throughout the New Testament.  We, in the United Church of Christ, have "owned" that view; namely, that ministry is the calling of the whole people of God — not just the ordained. .....

        2.      Reaffirming the theological import of the New Testament concept of the "Body of Christ," we must again and again understand and shape our actions as a corporate body — not just individual Christians.  Implied in that understanding is the imperative that we so organize ourselves to effectively perform a prophetic ministry.  That is to say, marshalling our resources to maximize the proclamation of the Word (as defined in Luke 4: 16-21) including the empowerment of people to impact public policy determinations.  No longer can we afford or in good faith allow it to be true that politics is the prerogative of one race or class of people.

WHEREAS, the United Church of Christ has historically sought:

        1.      to raise the level of sensitivity, conscience and consciousness of our churches to the political realities of the world

        2.      To "equip the saints" for the task of prophetic ministry within the Biblical tradition

        3.      To call upon the whole church to faithfully exercise a prophetic ministry of empowerment and liberation through its local congregations, judicatories, boards, instrumentalities, and indeed its general Synods.

THEREFORE, the 11th General synod calls upon the United Church of Christ to marshall and utilize its resources to help equip our churches to fully and actively engage a prophetic ministry in political education and sensitivity including:  a) citizenship education and registration efforts;  b) political organizing training workshops;  c) public hearings on policy formulation, and d)encourage participation in the political process

        (Excerpts from the Resolution on Political Education and Sensitivity adopted at the 11th General Synod 7-4-77)

IV.  POLITICAL LIFE

        44.     God holds political life under his providence and judgment.  It is the area in which men and nations make some of the most fateful decisions of our time.  In this process controversy and compromise serve important and necessary functions.

        45.     We therefore call upon our churches and their members to pray and work:

        46.     For the support of effective, representative, and responsible government.

        47.     For active participation of Christians in political life as voters, workers in parties, candidates, office holders, and civil servants;

        48.     For the critical evaluation, within the fellowship of the church and in the perspective of the Christian faith, of the policies and practices of candidates, office holders, and political parties;

        49.     For a church with bonds of Christian fellowship so strong that it dares to discuss and act upon civic and political issues.

        50.     For maintaining the independence of the churches and the state, and for creative cooperation between them.

    (Call to Christian Action in Society adopted at the second General Synod of the United Church of Christ 7-8-59).

The UCC depends upon the prayers, personal involvement, and financial support of UCC members and congregations to:

        Help all people on god's earth to have the basic physical necessities of life;  adequate food and shelter, clean water, immunization, and medical care.

        Help all people to have the basic spiritual necessities of life:  knowledge of God community with others, work to do, and hope for the future.

        Respect the dignity and worth of each person, each neighborhood, each nation with whom we are partners.

        Promote education, from pre-school through professional school; teaching skills, building self-sufficiency and independence, developing everyone's God-given potential.

        Work to ensure that human power is used in ways God intends, to ensure justice and fairness among all people.                                                                   

    (Activities in Progress - UCC)

UNITED METHODIST CHURCH

While our allegiance to God takes precedence over our allegiance to any state, we acknowledge the vital function of government as a principal vehicle for the ordering of society.  Because we know ourselves to be responsible to God for social and political life, we declare the following relative to governments:

        A) Basic Freedoms. —We hold governments responsible for the protection of the rights of the people to free and fair elections and to the freedoms of speech, religion, assembly, and communications media, and petition for redress of grievances without fear of reprisal; to the right to privacy; and to the guarantee of the rights to adequate food, clothing, shelter, education, and health care.  The form and the leaders of all governments should be determined by exercise of the right to vote guaranteed to all adult citizens.  We also strongly reject domestic surveillance and intimidation of political opponents by governments in power, and all other misuses of elective or appointive offices.  the use of detention and imprisonment for the harassment and elimination of political opponents or other dissidents violates fundamental human rights.  Furthermore, the mistreatment or torture of persons by governments for any purpose violates christian teaching and must be condemned and/or opposed by christians and churches wherever and whenever it occurs....

        B)  Political Responsibility. —The strength of a political system depends upon the full and willing participation of its citizens.  We believe that the state should not attempt to control the Church, nor should the Church seek to dominate the state.  "Separation of church and state" means no organic union of the two, but does permit interaction.  The Church should continually exert a strong ethical influence upon the state, supporting policies and programs deemed to be just and compassionate and opposing policies and programs which are not.

    (excerpts from "The Political Community", Book of Discipline, United Methodist Church)

The United Methodist Church, as an entity, believes that its mission is to continue the redemptive ministry of Christ, including teaching, preaching and healing.  Christ's healing was not peripheral but central in his ministry.  The church, therefore, understands itself as called by the Lord to the wholistic ministry of healing: spiritual, mental and emotional, and physical.

Health in this sense is something beyond, but not exclusive of, biological well-being.  In this view, health care is inadequate when it fixes its attention solely on the body and its physiological functions, as is any religion that focuses its interest entirely on the spirit.  Taking the gospel mandates seriously, United Methodists are called to work toward a healthy society of whole persons.  Part of our task is to enable people to care for themselves and to take responsibility for their own health.  Another part of our task is to ensure that people who are ill whether from illness of spirit, mind, or body are not turned aside or ignored but given care that allows them to live a full life.  we see this as a task as demanding concern for spiritual, political economic, social and medical decisions that maintain the highest concern for the condition of society, the environment, and the total life of each person.

    (The Book of Resolutions of the United Methodist Church, 1992)