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Volume 17<BR>
Number 39
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<FONT SIZE="5" COLOR="CC0000" FACE="arial,
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<H2>Eight principles</H2>
<H3><I>How Christians should relate to those of other
faiths</I></H3>
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<P>1. We should not conceal aspects of our faith so as to avoid criticism
or disapproval, and we should not ask others to do that. We believe it is just
and loving to point out publicly the errors of other faiths, provided this is
done with sufficient evidence that the sacred writings or representative
spokesmen of those faiths do indeed express these errors. We must strive not to
misrepresent other faiths, as that is not only disrespectful but also
undermining of our own credibility.<P>
2. We should acknowledge our sin and desperate need of salvation by a crucified
and risen Savior, and not posture ourselves as worthy of salvation as if we had
superior intellect or wisdom or goodness. We are beggars who have, by grace,
found the life-giving bread of truth, forgiveness, and joy. As we expose the
errors of other religions, we should feel and express sorrow and compassion for
those who do not embrace Christ so as to be saved.<P>
3. We should not expect a fair fight in a secular world that is hostile to God
and uncomfortable around the truth of Christ. Therefore, our response to abuse,
distortion, or slander should not be angry resentment, but patient witness to
the truth, in the hope and with the prayer that returning good for evil may open
hearts to the truth. We must recognize that persecution is normal and that much
of the protection Christians have in America is abnormal in history and in the
world. Our witness will be best advanced by kind, steadfast statements and
reasonable defenses of the truth.<P>
4. We should renounce all violence as a means of spreading our faith. Christians
spread biblical faith by suffering, not by causing suffering. Authentic
Christianity cannot be coerced by force or manipulation. We should acknowledge
and proclaim that Christ will, at his personal appearing, punish those who have
rejected him; his violence at the end of the age is a decisive reason we should
not and may not exert violence against anyone because of his beliefs. This is
Christ's right, not ours.<P>
5. We believe that God has given to civil government, not individuals or the
church, the duty to bear the sword for justice and safety. Civil authorities
should not punish beliefs, but some behaviors rooted in beliefs—such as
killing, assault, or theft—may be outside the law and therefore
punishable by the civil authority. Which behaviors are legally prohibited in a
society based on freedom of belief and religion will be determined in a process
of persuasion, debate, and election of representative lawmakers, with checks and
balances provided by the executive and judicial branches and by constitutional
safeguards for the rights of minorities.<P>
6. We should distinguish between a just war of defense against aggression and a
religious war against people because of their beliefs. We should acknowledge
that this distinction will probably not be recognized by certain religions that
define their beliefs to include the right of cultural domination by force. But
we should insist on this distinction rather than accept the claim of aggressors
that our resistance is a religious attack on their faith. We should argue that
the ground of such national defense is the civil right to freedom (of religion
and speech and press and assembly), not disapproval of the religion underlying
the attack.<P>
7. We should distinguish between the right to express criticism of erroneous
beliefs and sinful behaviors, on the one hand, and the false inference some draw
from this criticism that proponents of the criticized beliefs can therefore
legitimately be mistreated. We also should not accept the claim that being
criticized or denounced as mistaken or as sinners is a form of mistreatment. It
is not a crime (hate crime or otherwise) to say publicly that someone's
belief is wrong and harmful, or to call someone's behavior sinful and
destructive. A necessary part of all debate concerning beliefs, behaviors, or
proposals is the argument that some are wrong, ill-founded, and have deleterious
effects.<P>
8. We believe that every religion, worldview, or philosophy of life may freely
endeavor to influence and shape our culture. We renounce the use of force or
bribery or deceit in this culture-shaping effort. We affirm preaching the
gospel, publishing truth, and modeling love and justice, as well as prayer,
persuasion, and participation in the political process. We recognize that all
laws "impose" some group's behavioral conviction on
all, so it is not a compelling criticism to say that a law that governs behavior
is bad because it "imposes someone's morality" on
society. It is therefore particularly vital to support principles, laws, and
policies that protect the legal freedoms of minorities that do not have the
numbers to sway lawmaking processes.<P>
—These principles are further developed at the website
http://www.desiringgod.org/library/topics/culture/tolerance_principles.html
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