The leaders of the Evangelicals and Catholics Together movement (“ECT”) have issued a new statement, “That They May Have Life.” I believe ECT is a critically important movement. Unlike the other statements on mutual social cooperation (The Christian Mission in the Third Millennium), the doctrine of justification (The Gift of Salvation), scripture (Your Word is Truth), and ecclesiology (The Communion of the Saints), this new statement does not cover matters of deep historical dispute between Roman Catholicism and the protestant movements that birthed Evangelicalism. However, it does articulate a deeper theological basis for promoting a “culture of life” than is sometimes apparent within Evangelicalism.
Evangelicals sometimes focus on issues such as abortion only in terms of whether the Bible specifically prohibits the activity — in other words, only in deontological terms. It is important to consider and obey express Biblical prohibitions, of course, but that is only a start. We need to ask why such prohibitions exist and then to extend the principles they represent in the broader context of our complex world. That They May Have Life does this with reference to a broad notion of Christian humanism. I believe this concept is vital for a robust Evangelical philosophy of law and public policy. That They May Have Life summarizes Christian humanism as follows:
we contend that the public policies pertinent to the defense of the humanum are supported by reasons that are accessible to all and should be convincing to all. The term “humanism” is frequently employed in opposition to Christian faith, as in the phrase “secular humanism.” We propose a deeper and richer humanism that is firmly grounded in the bedrock of scriptural truth, that is elaborated in the history of Christian thought, that is in accord with clear reason, that honors the best in our civilization’s tradition, and that holds the promise of a future more worthy of the dignity of the human person who is the object of God’s infinite love and care. This more authentic humanism is in no way alien to Christianity. There is in world history no teaching more radically humanistic than the claim that God became a human being in order that human beings might participate in the life of God, now and forever.
There is much else of great value in this document, as well as a few points that perhaps could be subject to some fair question. This “humanistic” Christian anthropology, however, is a clear-toned bell that should ring through Evangelical (and Catholic) churches of every description.