For the Health of the Nation:
An Evangelical Call to Civic Responsibility
PREAMBLE
Evangelical Christians in America face a historic opportunity. We make up fully one
quarter of all voters in the most powerful nation in history. Never before has God given
American evangelicals such an awesome opportunity to shape public policy in ways that
could contribute to the well-being of the entire world. Disengagement is not an option.
We must seek God’s face for biblical faithfulness and abundant wisdom to rise to this
unique challenge.
The special circumstances of this historic moment underline both the opportunity and the
challenge.
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Although we have the privilege to help shape the actions of the world’s lone
superpower, only half of all evangelical Christians bother to vote.
The presence and role of religion in public life is attacked more fiercely now than
ever, making the bias of aggressive secularism the last acceptable prejudice in
America.
Since the atrocities of September 11, 2001, the spiritual and religious dimensions
of global conflict have been sharpened.
Secular media outlets have long acknowledged evangelical involvement in prolife and family issues, but are taking belated notice of evangelicals’ global
involvement in activities such as disaster relief, refugee resettlement, and the
fights against AIDS/HIV, human rights abuses, slavery, sexual trafficking, and
prison rape.
Some key American political leaders now conceive of their roles in moral terms.
And they see themselves as stewards of the blessings of representative
democracy, religious freedom, and human rights in a world where many nations
are endangered by the forces of authoritarianism or radical secularism.

Evangelicals may not always agree about policy, but we realize that we have many
callings and commitments in common: commitments to the protection and well-being of
families and children, of the poor, the sick, the disabled, and the unborn, of the
persecuted and oppressed, and of the rest of the created order. While these issues do not
exhaust the concerns of good government, they provide the platform for evangelicals to
engage in common action.

Copyright © 2004 National Association of Evangelicals

 Despite our common commitments and this moment of opportunity, American
evangelicals continue to be ambivalent about civic engagement.
In 1947, Carl F. H. Henry pricked our uneasy consciences and spurred us toward
responsible social and political engagement. In the years since, the National Association
of Evangelicals has routinely engaged our political leaders through its Office of
Governmental Affairs and worked to educate member churches on current issues. In
recent decades, a variety of evangelical political voices have emerged. Yet evangelicals
have failed to engage with the breadth, depth, and consistency to which we are called.
Scholars and leaders have inspired us by drawing attention to historical exemplars of
evangelical public responsibility from Wilberforce and the Booths in England to
Edwards, Backus, Garnet, Finney, and Palmer in America. Our spiritual ancestors did not
always agree on the specifics of governance and the best roads to social reform. Yet their
passion and sacrifice inspire us to creative engagement, even when we cannot fully agree
on policy prescriptions.
Against this historical background and in view of these common commitments, we offer
the following principled framework for evangelical public engagement.
THE BASIS FOR CHRISTIAN CIVIC ENGAGEMENT
We engage in public life because God created our first parents in his image and gave
them dominion over the earth (Gen. 1:27-28). The responsibilities that emerge from that
mandate are many, and in a modern society those responsibilities rightly flow to many
different institutions, including governments, families, churches, schools, businesses, and
labor unions. Just governance is part of our calling in creation.
We also engage in public life because Jesus is Lord over every area of life. Through him
all things were created (Col. 1:16-17), and by him all things will be brought to fullness
(Rom. 8:19-21). To restrict our stewardship to the private sphere would be to deny an
important part of his dominion and to functionally abandon it to the Evil One. To restrict
our political concerns to matters that touch only on the private and the domestic spheres
is to deny the all-encompassing Lordship of Jesus (Rev. 19:16).
Following in the tradition of the Hebrew prophets, Jesus announced the arrival of God’s
kingdom (God’s “reign” or “rule”) (Matt. 4:17; Mark 1:15). This kingdom would be
marked by justice, peace, forgiveness, restoration, and healing for all. Jesus’ followers
have come to understand the time between his first and second comings as a period of
“already, but not yet,” in which we experience many of the blessings of God’s reign and
see initial signs of restoration, while we continue to suffer many of the results of the Fall.
We know that we must wait for God to bring about the fullness of the kingdom at
Christ’s return. But in this interim, the Lord calls the church to speak prophetically to
society and work for the renewal and reform of its structures. The Lord also calls the
church to practice the righteous deeds of the kingdom and point to the kingdom by the
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 wholeness and integrity of the church’s common life. This example will require us to
demonstrate God’s love for all, by crossing racial, ethnic, economic, and national
boundaries. It will also often involve following Jesus’ example by suffering and living
sacrificially for others.
As Christian citizens, we believe it is our calling to help government live up to its divine
mandate to render justice (Rom. 13:1-7; 1 Pet. 2:13-17). From the teachings of the Bible
and our experience of salvation, we Christians bring a unique vision to our participation
in the political order and a conviction that changed people and transformed communities
are possible. In the power of the Holy Spirit, we are compelled outward in service to God
and neighbor.
Jesus calls us as his followers to love our neighbors as ourselves. Our goal in civic
engagement is to bless our neighbors by making good laws. Because we have been called
to do justice to our neighbors, we foster a free press, participate in open debate, vote, and
hold public office. When Christians do justice, it speaks loudly about God. And it can
show those who are not believers how the Christian vision can contribute to the common
good and help alleviate the ills of society.
THE METHOD OF CHRISTIAN CIVIC ENGAGEMENT
Every political judgment requires both a normative vision and factual analysis. The more
carefully and precisely we Christians think about the complex details of both, the more
clearly we will be able to explain our views to others and understand—and perhaps
overcome—disagreements with others.
Every normative vision has some understanding of persons, creation, history, justice, life,
family, and peace. As Christians committed to the full authority of Scripture, our
normative vision must flow from the Bible and from the moral order that God has
embedded in his creation.
Evangelical Christians seek in every area of life to submit to the authority of Scripture (2
Tim. 3:16-17; Rom. 15:4; 1 Cor. 10:11). Nevertheless, many contemporary political
decisions—whether about environmental science, HIV/AIDS, or international trade—
deal with complex sociological or technological issues not discussed explicitly in the
Bible. As Christians engaged in public policy, we must do detailed social, economic,
historical, jurisprudential, and political analysis if we are to understand our society and
wisely apply our normative vision to political questions. Only if we deepen our Christian
vision and also study our contemporary world can we engage in politics faithfully and
wisely.
From the Bible, experience, and social analysis, we learn that social problems arise and
can be substantially corrected by both personal decisions and structural changes. On the
one hand, personal sinful choices contribute significantly to destructive social problems
(Prov. 6:9-11), and personal conversion through faith in Christ can transform broken
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 persons into wholesome, productive citizens. On the other hand, unjust systems also help
create social problems (Amos 5:10-15; Isa. 10:1-2) and wise structural change (for
example legislation to strengthen marriage or increase economic opportunity for all) can
improve society. Thus Christian civic engagement must seek to transform both
individuals and institutions. While individuals transformed by the gospel change
surrounding society, social institutions also shape individuals. While good laws
encourage good behavior, bad laws and systems foster destructive action. Lasting social
change requires both personal conversion and institutional renewal and reform.
The Bible makes it clear that God cares a great deal about the well-being of marriage, the
family, the sanctity of human life, justice for the poor, care for creation, peace, freedom,
and racial justice. While individual persons and organizations are at times called by God
to concentrate on one or two issues, faithful evangelical civic engagement must champion
a biblically balanced agenda.
Humility and civility
As sinners who are thankful for God’s grace, we know that we do not always live up to
our civic responsibility. Christians must approach political engagement with humility and
with earnest prayer for divine guidance and wisdom. Because power structures are often
entrenched, perfect solutions are unobtainable. Because cultural changes produce
problems that are often not amenable to legislative solutions, we must not expect political
activity to achieve more than it can. Because social systems are complex and our
knowledge is incomplete, we cannot predict all the effects of laws, policies, and
regulations. As a result, we must match our high ideals with careful social analysis and
critical reflection on our experience in order to avoid supporting policies that produce
unintended and unfortunate consequences.
We will differ with other Christians and with non-Christians over the best policies. Thus
we must practice humility and cooperation to achieve modest and attainable goals for the
good of society. We must take care to employ the language of civility and to avoid
denigrating those with whom we disagree. Because political work requires persuasion
and cooperation with those who do not share our Christian commitment, we must offer a
reasoned and easy-to-grasp defense of our goals.
When we as Christians engage in political activity, we must maintain our integrity and
keep our biblical values intact. While we may frequently settle for “half-a-loaf,” we must
never compromise principle by engaging in unethical behavior or endorsing or fostering
sin. As we rightly engage in supporting legislation, candidates and political parties, we
must be clear that biblical faith is vastly larger and richer than every limited, inevitably
imperfect political agenda and that commitment to the Lordship of Christ and his one
body far transcends all political commitments.

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 THE STRUCTURES OF PUBLIC LIFE
In the beginning, God called human beings to govern and to care for the creation.
Faithfulness to this call has taken different forms as human beings have lived in family
groups, in tribes and clans, in kingdoms and empires, and now in modern nation-states in
an increasingly interconnected global community. Today we live in a complex society in
which few people are directly involved in governing and in which complicated problems
do not readily yield straightforward solutions.
God has ordered human society with various institutions and set in place forms of
government to maintain public order, to restrain human evil, and to promote the common
good. God has called all people to share responsibility for creating a healthy society.
Human beings work out their different ways of obeying God’s call as spouses, parents,
workers, and participants in the wide variety of human networks. Some, however, are
called to particular roles of governance. We must support and pray for all those who
shoulder the burdens of government (1 Tim. 2:1-2).
Representative democracy
We thank God for the blessings of representative democracy, which allow all citizens to
participate in government by electing their representatives, helping to set the priorities for
government, and by sharing publicly the insights derived from their experience. We are
grateful that we live in a society in which citizens can hold government responsible for
fulfilling its responsibilities to God and abiding by the norms of justice.
We support the democratic process in part because people continue to be sufficiently
blessed by God’s common grace that they can seek not only their own betterment, but
also the welfare of others. We also support democracy because we know that since the
Fall, people often abuse power for selfish purposes. As Lord Acton noted, power tends to
corrupt and absolute power corrupts absolutely. Thus we thank God for a constitutional
system that decentralizes power through the separation of powers, fair elections, limited
terms of office, and division among national, state, and local authorities.
As Christians we confess that our primary allegiance is to Christ, his kingdom, and
Christ’s worldwide body of believers, not to any nation. God has blessed America with
bounty and with strength, but unless these blessings are used for the good of all, they will
turn to our destruction. As Christian citizens of the United States, we must keep our eyes
open to the potentially self-destructive tendencies of our society and our government. We
must also balance our natural affection for our country with a love for people of all
nations and an active desire to see them prosper. We invite Christians outside the United
States to aid us in broadening our perspectives on American life and action.
Just government and fundamental liberty
God is the source of all true law and genuine liberty. He both legitimates and limits the
state’s authority. Thus, while we owe Caesar his due (Matt. 22:15-22; Mark 12:13-17;
Luke 20:20-26), we regard only Jesus as Lord. As King of Kings, Jesus’ authority
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 extends over Caesar. As followers of Jesus, we obey government authorities when they
act in accord with God’s justice and his laws (Titus 3:1). But we also resist government
when it exercises its power in an unjust manner (Acts 5:27-32) or tries to dominate other
institutions in society. A good government preserves the God-ordained responsibilities of
society’s other institutions, such as churches, other faith-centered organizations, schools,
families, labor unions, and businesses.
PRINCIPLES OF CHRISTIAN POLITICAL ENGAGEMENT
We work to protect religious freedom and liberty of conscience
God has ordained the two co-existing institutions of church and state as distinct and
independent of each other with each having its own areas of responsibility (Rom. 13:1-7;
Mark 12:13-17; Eph. 4:15-16, 5:23-32). We affirm the principles of religious freedom
and liberty of conscience, which are both historically and logically at the foundation of
the American experiment. They are properly called the First Freedom and are now vested
in the First Amendment. The First Amendment’s guarantees of freedom of speech,
association, and religion provide the political space in which we can carry out our
differing responsibilities. Because human beings are responsible to God, these guarantees
are crucial to the exercise of their God-given freedom. As God allows the wheat and tares
to grow together until the harvest, and as God sends the rain on the just and on the unjust,
so those who obey and those who disobey God coexist in society and share in its
blessings (Matt. 5:45, 13:24-30). This “gospel pluralism” is foundational to the religious
liberty of all.
Participating in the public square does not require people to put aside their beliefs or
suspend the practice of their religion. All persons should have equal access to public
forums, regardless of the religious content or viewpoint of their speech. Likewise,
judicial standards should protect and respect not only religiously compelled practices, but
also religiously motivated behavior.
The First Amendment’s Establishment Clause is directed only at government and
restrains its power. Thus, for example, the clause was never intended to shield individuals
from exposure to the religious views of nongovernmental speakers. Exemptions from
regulations or tax burdens do not violate the Establishment Clause, for government does
not establish religion by leaving it alone. When government assists nongovernmental
organizations as part of an evenhanded educational, social service, or health care
program, religious organizations receiving such aid do not become “state actors” with
constitutional duties. Courts should respect church autonomy in matters relating to
doctrine, polity, the application of its governing documents, church discipline, clergy and
staff employment practices, and other matters within the province of the church (Acts
18:12-17).
Religion is not just an individual matter, but also refers to rich communal traditions of
ultimate belief and practice. We resist the definition of religion becoming either radically
individualized or flattened out to mean anything that passes for a serious conviction.
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 Thus, while the First Amendment protects religiously informed conscience, it does not
protect all matters of sincere concern.
We work to nurture family life and protect children
From Genesis onward, the Bible tells us that the family is central to God’s vision for
human society. God has revealed himself to us in the language of family, adopting us as
his children (Rom. 8:23, Gal. 4:5) and teaching us by the Holy Spirit to call him Abba
Father (Rom. 8:15, Gal. 4:6). Marriage, which is a lifetime relationship between one man
and one woman, is the predominant biblical icon of God’s relationship with his people
(Isa. 54:5; Jer. 3:20, 31:32; Ezek. 16:32; Eph. 5:23, 31-32). In turn, family life reveals
something to us about God, as human families mirror, however faintly, the inner life of
the Trinity.
The mutuality and service of family life contrast strongly with the hypermodern emphasis
on individual freedom and rights. Marriage, sexuality, and family life are fundamental to
society. Whether we are married or single, it is in the family that we learn mutual
responsibility, we learn to live in an ordered society with complementary and distinct
roles, we learn to submit and to obey, we learn to love and to trust, we learn both justice
and mercy, and we learn to deny ourselves for the well-being of others. Thus the family is
at the heart of the organic functioning of society.
Government does not have the primary responsibility for guaranteeing wholesome family
life. That is the job of families themselves and of other institutions, especially churches.
But governments should understand that people are more than autonomous individuals;
they live in families and many are married. While providing individuals with ways to
remedy or escape abusive relationships, governments should promote laws and policies
that strengthen the well-being of families.
Many social evils—such as alcohol, drug, gambling, or credit-card abuse, pornography,
sexual libertinism, spousal or child sexual abuse, easy divorce, abortion on demand—
represent the abandonment of responsibility or the violation of trust by family members,
and they seriously impair the ability of family members to function in society. These
evils must be viewed not only as matters of individual sin and dysfunction, but also as
violations of family integrity. Because the family is so important to society, violations of
its integrity threaten public order. Similarly, employment, labor, housing, health care, and
educational policies concern not only individuals but seriously affect families. In order to
strengthen the family, we must promote biblical moral principles, responsible personal
choices, and good public policies on marriage and divorce law, shelter, food, health care,
education, and a family wage (Jas. 5:1-6).
Good family life is so important to healthy human functioning that we oppose
government efforts to trespass on its territory: whether by encroaching on parental
responsibilities to educate their children, by treating other kinds of households as the
family’s social and legal equivalent, or by creating economic disincentives to marriage.
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 We commit ourselves to work for laws that protect and foster family life, and against
government attempts to interfere with the integrity of the family. We also oppose
innovations such as same-sex “marriage.” We will work for measures that strengthen the
economic viability of marriages and families, especially among the poor. We likewise
commit ourselves to work within the church and society to strengthen marriages, to
reduce the rate of divorce, and to prepare young adults for healthy family life.
We work to protect the sanctity of human life and to safeguard its nature
Because God created human beings in his image, all people share in the divine dignity.
And because the Bible reveals God’s calling and care of persons before they are born, the
preborn share in this dignity (Ps. 139:13).
We believe that abortion, euthanasia, and unethical human experimentation violate the
God-given dignity of human beings. As these practices gain social approval and become
legitimized in law, they undermine the legal and cultural protections that our society has
provided for vulnerable persons. Human dignity is indivisible. A threat to the aged, to the
very young, to the unborn, to those with disabilities, or to those with genetic diseases is a
threat to all.
The book of Genesis portrays human attempts to transcend creaturely humility before
God as rebellion against God. Christians must witness in the political sphere to the limits
of our creatureliness and warn against the dangers of dissatisfaction with human limits.
As many others in the West, we have had such faith in science and its doctrine of
progress that we are unprepared for the choices biotechnology now brings us. We urge
evangelicals with specialized scientific knowledge to help Christians and policymakers to
think through these issues. As technologies related to cloning and creating inheritable
genetic modifications are being refined, society is less able to create a consensus on what
is good and what limits we should place on human modification. The uniqueness of
human nature is at stake.
Where the negative implications of biotechnology are unknown, government ought to err
on the side of caution. Christians must welcome and support medical research that uses
stem cells from adult donors and other ethical avenues of research. But we must work
toward complete bans on human cloning and embryonic stem-cell research, as well as for
laws against discrimination based on genetic information.
We seek justice and compassion for the poor and vulnerable
Jesus summed up God’s law by commanding us to love God with all that we are and to
love our neighbors as ourselves (Matt. 22:35-40). By deed and parable, he taught us that
anyone in need is our neighbor (Luke 10:29-37). Because all people are created in the
image of God, we owe each other help in time of need.
God identifies with the poor (Ps. 146:5-9), and says that those who “are kind to the poor
lend to the Lord” (Prov. 19:17), while those who oppress the poor “show contempt for
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 their Maker” (Prov. 14:31). Jesus said that those who do not care for the needy and the
imprisoned will depart eternally from the living God (Matt. 25:31-46). The vulnerable
may include not only the poor, but women, children, the aged, persons with disabilities,
immigrants, refugees, minorities, the persecuted, and prisoners. God measures societies
by how they treat the people at the bottom.
God’s prophets call his people to create just and righteous societies (Isa. 10:1-4, 58:3-12;
Jer. 5:26-29, 22:13-19; Amos 2:6-7; Amos 4:1-3, 5:10-15). The prophetic teaching insists
on both a fair legal system (which does not favor either the rich or the poor) and a fair
economic system (which does not tolerate perpetual poverty). Though the Bible does not
call for economic equality, it condemns gross disparities in opportunity and outcome that
cause suffering and perpetuate poverty, and it calls us to work toward equality of
opportunity. God wants every person and family to have access to productive resources
so that if they act responsibly they can care for their economic needs and be dignified
members of their community. Christians reach out to help others in various ways: through
personal charity, effective faith-based ministries, and other nongovernmental
associations, and by advocating for effective government programs and structural
changes.
Economic justice includes both the mitigation of suffering and also the restoration of
wholeness. Wholeness includes full participation in the life of the community. Health
care, nutrition, and education are important ingredients in helping people transcend the
stigma and agony of poverty and re-enter community. Since healthy family systems are
important for nurturing healthy individuals and overcoming poverty, public policy should
encourage marriage and sexual abstinence outside marriage, while discouraging early
onset of sexual activity, out-of-wedlock births, and easy divorce. Government should also
hold fathers and mothers responsible for the maintenance of their families, enforcing
where necessary the collection of child-support payments.
Restoring people to wholeness means that governmental social welfare must aim to
provide opportunity and restore people to self-sufficiency. While basic standards of
support must be put in place to provide for those who cannot care for their families and
themselves, incentives and training in marketable skills must be part of any well-rounded
program. We urge Christians who work in the political realm to shape wise laws
pertaining to the creation of wealth, wages, education, taxation, immigration, health care,
and social welfare that will protect those trapped in poverty and empower the poor to
improve their circumstances.
We further believe that care for the vulnerable should extend beyond our national
borders. American foreign policy and trade policies often have an impact on the poor. We
should try to persuade our leaders to change patterns of trade that harm the poor and to
make the reduction of global poverty a central concern of American foreign policy. We
must support policies that encourage honesty in government, correct unfair
socioeconomic structures, generously support effective programs that empower the poor,
and foster economic development and prosperity. Christians should also encourage
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 continued government support of international aid agencies, including those that are faith
based.
Especially in the developing world, extreme poverty, lack of health care, the spread of
HIV/AIDS, inadequate nutrition, unjust and unstable economies, slavery and sexual
trafficking, the use of rape as a tool of terror and oppression, civil war, and government
cronyism and graft create the conditions in which large populations become vulnerable.
We support Christian agencies and American foreign policy that effectively correct these
political problems and promote just, democratic structures.
We work to protect human rights
Because God created human beings in his image, we are endowed with rights and
responsibilities. In order to carry out these responsibilities, human beings need the
freedom to form associations, formulate and express beliefs, and act on conscientiously
held commitments.
As recipients of God’s gift of embodied life, people need food, nurture, shelter, and care.
In order to fulfill their God-given tasks, all people have a right to private property. God’s
design for human existence also implies a right to marry, enjoy family life, and raise and
educate children. While it is not the primary role of government to provide everything
that humans need for their well-being, governments are obligated to ensure that people
are not unjustly deprived of them and to strengthen families, schools, businesses,
hospitals, social-service organizations, and other institutions so they can contribute to
human welfare. At the same time, government must fulfill its responsibilities to provide
for the general welfare and promote the common good.
Governments should be constitutionally obligated to protect basic human rights.
Documents like the UN’s Universal Declaration of Human Rights are attempts to
articulate the kind of treatment that every person deserves from the government under
which they live. Insofar as a person has a human right, that person should be able to
appeal to an executive, legislative, or judicial authority to enforce or adjudicate that right.
We believe that American foreign policy should reward those countries that respect
human rights and should not reward (and prudently employ certain sanctions against)
those countries that abuse or deny such rights. We urge the United States to increase its
commitments to developing democracy and civil society in former colonial lands,
Muslim nations, and countries emerging from Communism.
Because the Creator gave human beings liberty, we believe that religious liberty,
including the right to change one’s religion, is a foundational right that must be respected
by governments (Article 18, Universal Declaration of Human Rights). Freedom of
expression and freedom of assembly are closely related to religious liberty, and people
must be free to express their vision for a just social order without fear of torture or other
reprisal.

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 We also oppose the expansion of “rights talk” to encompass so-called rights such as
“same-sex marriage” or “the right to die.” Inappropriately expanded rights language has
begun to function as a trump card in American discourse that unfairly shuts down needed
discussion.
America has a tragic history of mistreating Native Americans, the cruel practice of
slavery, and the subsequent segregation and exploitation of the descendants of slaves.
While the United States has achieved legal and social equality in principle, the legacy of
racism still makes many African Americans, Hispanics, and other ethnic minorities
particularly vulnerable to a variety of social ills. Our churches have a special
responsibility to model good race relations (Rom. 10:12). To correct the lingering effects
of our racist history, Christians should support well-conceived efforts that foster dignity
and responsibility.
We seek peace and work to restrain violence
Jesus and the prophets looked forward to the time when God’s reign would bring about
just and peaceful societies in which people would enjoy the fruits of their labor without
interference from foreign oppressors or unjust rulers. But from the beginning, Christians
have recognized that God did not call them to bring in God’s kingdom by force. While all
Christians have agreed that governments should protect and restore just and peaceful
social orders, we have long differed on when governments may use force and whether we
may participate in government-authorized force to defend our homelands, rescue others
from attack, or liberate other people from oppression.
The peaceful settling of disputes is a gift of common grace. We urge governments to
pursue thoroughly nonviolent paths to peace before resorting to military force. We
believe that if governments are going to use military force, they must use it in the service
of peace and not merely in their national interest. Military force must be guided by the
classical just-war principles, which are designed to restrain violence by establishing the
right conditions for and right conduct in fighting a war. In an age of nuclear and
biological terrorism, such principles are more important than ever.
We urge followers of Jesus to engage in practical peacemaking locally, nationally, and
internationally. As followers of Jesus, we should, in our civic capacity, work to reduce
conflict by promoting international understanding and engaging in non-violent conflict
resolution.
We labor to protect God’s creation
As we embrace our responsibility to care for God’s earth, we reaffirm the important truth
that we worship only the Creator and not the creation. God gave the care of his earth and
its species to our first parents. That responsibility has passed into our hands. We affirm
that God-given dominion is a sacred responsibility to steward the earth and not a license
to abuse the creation of which we are a part. We are not the owners of creation, but its
stewards, summoned by God to “watch over and care for it” (Gen. 2:15). This implies the
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 principle of sustainability: our uses of the Earth must be designed to conserve and renew
the Earth rather than to deplete or destroy it.
The Bible teaches us that God is not only redeeming his people, but is also restoring the
whole creation (Rom. 8:18-23). Just as we show our love for the Savior by reaching out
to the lost, we believe that we show our love for the Creator by caring for his creation.
Because clean air, pure water, and adequate resources are crucial to public health and
civic order, government has an obligation to protect its citizens from the effects of
environmental degradation. This involves both the urgent need to relieve human suffering
caused by bad environmental practice. Because natural systems are extremely complex,
human actions can have unexpected side effects. We must therefore approach our
stewardship of creation with humility and caution.
Human beings have responsibility for creation in a variety of ways. We urge Christians to
shape their personal lives in creation-friendly ways: practicing effective recycling,
conserving resources, and experiencing the joy of contact with nature. We urge
government to encourage fuel efficiency, reduce pollution, encourage sustainable use of
natural resources, and provide for the proper care of wildlife and their natural habitats.
OUR COMMITMENT
We commit ourselves to support Christians who engage in political and social action in a
manner consistent with biblical teachings. We call on Christian leaders in public office or
with expertise in public policy and political life, to help us deepen our perspective on
public policy and political life so that we might better fulfill our civic responsibility.
We call on all Christians to become informed and then to vote, as well as to regularly
communicate biblical values to their government representatives. We urge all Christians
to take their civic responsibility seriously even when they are not fulltime political
activists so that they might more adequately call those in government to their task. We
also encourage our children to consider vocations in public service.
We call churches and transdenominational agencies to cultivate an understanding of civic
responsibility and public justice among their members. Seminaries and Christian colleges
have a special responsibility to imbue future leaders with a sense of civic responsibility.
We call all Christians to a renewed political engagement that aims to protect the
vulnerable and poor, to guard the sanctity of human life, to further racial reconciliation
and justice, to renew the family, to care for creation, and to promote justice, freedom, and
peace for all.
Above all, we commit ourselves to regular prayer for those who govern, that God may
prosper their efforts to nurture life, justice, freedom, and peace.

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