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In the Gates

The Language of Public Policy

The Law of God and Public Policy

In order to affect public policy we must learn to talk the talk.

First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. This is good, and it is pleasing in the sight of God our Savior… 1 Timothy 2:1-3

Whatever is good in the divine economy is consistent with God’s holy and righteous and good Law. God’s Law is a reliable source of wisdom and just judgment. From the beginning, God intended His Law to be a standard of justice and public order for all the nations (Deut. 4). It served that purpose for 1500 years following the days of the Apostles, and during the days of the American Founding as well. However, in recent years, the nation has begun to drift from its legal and moral moorings onto the uncertain waters of pragmatism, utilitarianism, and progressive law.

But Christians understand that God intends His Law to be a blessing to all nations, including this one. Thus, we must overcome our own distrust and ignorance of God’s Law, and discover ways we can bring the Law of God to bear on the laws and policies that guide our government and society.

If God’s Law is once again to be a reliable source of justice and order for public policy, Christians will have to make this their burden. We’ve been looking at the “Three Ls” of public policy – the logic of public policy (neither government nor the people are absolute, but only God) and the loci in which public policy is made (conversations, publications, and participation in public service). Before actually turning to the Law of God to consider general public policy outcomes and particular applications, we need to say a few words about the language of public policy, which we will do in this and the next installment in this series.

T. M. Moore

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T.M. Moore

T. M. Moore is principal of The Fellowship of Ailbe, a spiritual fellowship in the Celtic Christian tradition. He and his wife, Susie, make their home in the Champlain Valley of Vermont.
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