Article VI Blog

The first thinker discussed extensively in this book is Carl F.H. Henry. Budziszewski introduces Henry this way:

If Carl F.H. Henry is not the father of the new evangelical movement - for it has no single originator - then he is certainly one of its uncles. As one of the first faculty members at Fuller Theologocial Seminary, he helped shape the movement's mind. As founder and first editor of the widely circulated magazine Christianity Today, he took the movement to the masses. Even his critics must admit that no other thinker has done more for contemporary evangelicalism.

As Budziszewski points out, Henry's work never rises to the level of a complete evangalical political philosophy, but he thought about it a lot and had much interesting to say in the area. Budziszewski identified Henry's most important work in the area as the 1947 book The Uneasy Conscience of Modern Fundamentalism, and it is indeed important. But, I must agree with the respondent to Budziszewski's discussion of Henry, David L. Weeks, that to consider such in isolation, particularly given the volume of work prepared by Henry is not to do him justice.

In his response, Weeks indirectly quotes Henry on a number of points that are vital to this blog. I think it best to simply present those quotations here without further comment.

Repeating the claims of Roger Williams, Henry views church and state as two distinct institutions created by God with separate purposes and powers. The biblical basis for this claim is found in Mark 12:17: "Render to Caesar the things that are Caesar's and to God the things that are God's" The two institutions share responsibility for promoting justice and combating injustice yet have distinct missions: "While the state's primary concern is to preserve justice and maintain order, the church's role is to identify the true and living God and to proclaim the Good News."

Another factor contributing to evangelical conservatism is Henry's notion that the state's derivative authority requires limited government, an idea he believe originates in Christianity. The state must govern the outward conduct of its citizens, but it should not be concerned with metaphysical or theological issues or with the epistemological basis for principles of justice or what motivates its people to obey.

The church is not to seek narrow self-interest, get involved directly in practical politics, or "use the mechanism of government to legally impose upon society at large her theological commitments."

He also discourages individuals from employing litmus tests, from promoting Christian political parties, from pursuing single-issue political campaigns, and from practicing "confrontational activism that promotes Christian legislation and a Christian state." [Emphasis added.]

The Bible is not a complete road map to political life, he says, and salvation alone does not solve social ills. Henry concedes that believers remains fallen and fallible. That many in this world will never convert or accept biblical guidance, and that non-believers are sometimes better suited to lead because they are politically astute. Given these realities, the real world of politics demands prudential judgment, and prudence dictates that believers avoid separatist temptation to employ rhetoric that divides and offends. Consequently, Henry's later writings are peppered with admonitions to evangelicals to develop a public philosophy, to employ public reasons, and to appeal to the public conscience. [Emphasis added.]

Based on this brief encapsulation of the thought of Carl F.H. Henry, I think it would be fair to conclude that if Dr. Henry chose not to vote for Mitt Romney, or any other Mormon for that matter, it would be on the basis of other that Romney's professed religious affiliation. Which is, I believe the point. Our goals are bigger than the mere afflilation of a candidate.

A quick comment from Lowell: Interestingly, Henry's notion that church and state are "two distinct institutions created by God with separate purposes and powers" is a view shared by Mormonism, which believes that

"governments were instituted of God for the benefit of man; and that he holds men accountable for their acts in relation to them, both in making laws and administering them, for the good and safety of society."

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