Today’s world is becoming a colder, harder place. Even so, we have ongoing civic responsibilities. Shaped by our faith, we too can speak to those in power. We must remind them of their responsibilities to protect the innocent and to punish the wicked. We must remind them of the fact that they, the magistrates, will ultimately answer to a higher authority. It is this consciousness of civic responsibility—and of a firm place to stand in Christ—that frames Calvin’sInstitutes and has served to make Reformed Christianity such a powerful force for change in history, from the Puritans to Abraham Kuyper. There have certainly been excesses in the history of the Reformed Church’s engagement with the civic sphere, but Reformed theology at its best is no clarion call for a religious war or a theocratic state. It is rather a call for responsible, godly citizenship.
Here, the Reformed share a great deal of common ground with Roman Catholics. As David VanDrunen has shown, both affirm natural law, a better basis for social thought than the mythological constructions of the American Patriot’s Bible or the belligerent sense of national identity of the old-style religious right. Yet there are differences between the Reformed and Rome. Calvin is no Thomas, and the Reformed faith is not Roman Catholicism. Where Thomas saw sin as exacerbating the limitations of nature in a fallen world, Calvin saw sin as bringing a decisive ethical darkness into the world.
This difference is important and gives Reformed theology a more realistic understanding of Christian life in the public square and thus of the limits to what we might expect to achieve. People do not call evil good and good evil primarily because they are confused or not thinking clearly. They do so because they are in basic rebellion against God. It sounds a tad paradoxical: The Reformed use natural law for public engagement but expect little or no success. We believe that the world was created with a particular moral structure. Yet we also believe that fallen humanity has a fundamental antipathy toward acknowledging any form of external authority that threatens our own ultimate autonomy. This injects a basic irrationality and emotional passion into moral debates. This distortion of conscience and reason explains the apparent impotence of otherwise compelling arguments. And it surely reflects our actual experience as Christians in exile in twenty-first-century America.
Today people describe what was once quite ordinary moral reflection about sex and marriage as a “hate crime.” Do we need firmer evidence that debates about same-sex marriage, as well as abortion and the like, are not reducible to rational discussion? And Reformed theology knows why. Human beings in this fallen world consistently refuse to acknowledge the obvious: that they are creatures of God and thus accountable to him. And thus our moral convictions challenge that most basic belief of the modern world, namely, that the individual is the autonomous measure of all things and accountable to no one. Reformed theology understands this dark fact about our fallen humanity. We do not underestimate the ruthlessness of the opposition. We expect cultural exile. It actually confirms our deepest convictions about the way the world is. (First Things, Aug-Sep 2014, emphasis mine)
Read the whole thing. You really should.