I have just come across this sermon preached by Margaret Thatcher to the General Assembly of the Church of Scotland in 1988.
Reading recently, I came across the starkly simple phrase:
"Christianity is about spiritual redemption, not social reform".
Sometimes the debate on these matters has become too polarised and given the impression that the two are quite separate. But most Christians would regard it as their personal Christian duty to help their fellow men and women. They would regard the lives of children as a precious trust. These duties come not from any secular legislation passed by Parliament, but from being a Christian.
But there are a number of people who are not Christians who would also accept those responsibilities. What then are the distinctive marks of Christianity?
They stem not from the social but from the spiritual side of our lives, and personally, I would identify three beliefs in particular:
First, that from the beginning man has been endowed by God with the fundamental right to choose between good and evil. And second, that we were made in God's own image and, therefore, we are expected to use all our own power of thought and judgement in exercising that choice; and further, that if we open our hearts to God, He has promised to work within us. And third, that Our Lord Jesus Christ, the Son of God, when faced with His terrible choice and lonely vigil chose to lay down His life that our sins may be forgiven. I remember very well a sermon on an Armistice Sunday when our Preacher said, "No one took away the life of Jesus , He chose to lay it down".
I think back to many discussions in my early life when we all agreed that if you try to take the fruits of Christianity without its roots, the fruits will wither. And they will not come again unless you nurture the roots.
But we must not profess the Christian faith and go to Church simply because we want social reforms and benefits or a better standard of behaviour; but because we accept the sanctity of life, the responsibility that comes with freedom and the supreme sacrifice of Christ expressed so well in the hymn:
"When I survey the wondrous Cross, On which the Prince of glory died, My richest gain I count but loss, And pour contempt on all my pride."
May I also say a few words about my personal belief in the relevance of Christianity to public policy—to the things that are Caesar's?
The Old Testament lays down in Exodus the Ten Commandments as given to Moses , the injunction in Leviticus to love our neighbour as ourselves and generally the importance of observing a strict code of law. The New Testament is a record of the Incarnation, the teachings of Christ and the establishment of the Kingdom of God. Again we have the emphasis on loving our neighbour as ourselves and to "Do-as-you-would-be-done-by".
I believe that by taking together these key elements from the Old and New Testaments, we gain: a view of the universe, a proper attitude to work, and principles to shape economic and social life.
We are told we must work and use our talents to create wealth. "If a man will not work he shall not eat" wrote St. Paul to the Thessalonians. Indeed, abundance rather than poverty has a legitimacy which derives from the very nature of Creation.
Nevertheless, the Tenth Commandment — Thou shalt not covet—recognises that making money and owning things could become selfish activities. But it is not the creation of wealth that is wrong but love of money for its own sake. The spiritual dimension comes in deciding what one does with the wealth. How could we respond to the many calls for help, or invest for the future, or support the wonderful artists and craftsmen whose work also glorifies God, unless we had first worked hard and used our talents to create the necessary wealth? And remember the woman with the alabaster jar of ointment.
I confess that I always had difficulty with interpreting the Biblical precept to love our neighbours "as ourselves" until I read some of the words of C.S. Lewis. He pointed out that we don't exactly love ourselves when we fall below the standards and beliefs we have accepted. Indeed we might even hate ourselves for some unworthy deed.
None of this, of course, tells us exactly what kind of political and social institutions we should have. On this point, Christians will very often genuinely disagree, though it is a mark of Christian manners that they will do so with courtesy and mutual respect. What is certain, however, is that any set of social and economic arrangements which is not founded on the acceptance of individual responsibility will do nothing but harm.
We are all responsible for our own actions. We can't blame society if we disobey the law. We simply can't delegate the exercise of mercy and generosity to others. The politicians and other secular powers should strive by their measures to bring out the good in people and to fight down the bad: but they can't create the one or abolish the other. They can only see that the laws encourage the best instincts and convictions of the people, instincts and convictions which I'm convinced are far more deeply rooted than is often supposed.
Nowhere is this more evident than the basic ties of the family which are at the heart of our society and are the very nursery of civic virtue. And it is on the family that we in government build our own policies for welfare, education and care.
You recall that Timothy was warned by St. Paul that anyone who neglects to provide for his own house (meaning his own family) has disowned the faith and is "worse than an infidel".
We must recognise that modern society is infinitely more complex than that of Biblical times and of course new occasions teach new duties. In our generation, the only way we can ensure that no-one is left without sustenence, help or opportunity, is to have laws to provide for health and education, pensions for the elderly, succour for the sick and disabled.
But intervention by the State must never become so great that it effectively removes personal responsibility. The same applies to taxation; for while you and I would work extremely hard whatever the circumstances, there are undoubtedly some who would not unless the incentive was there. And we need their efforts too.
Recently there have been great debates about religious education. I believe strongly that politicians must see that religious education has a proper place in the school curriculum.
In Scotland, as in England, there is an historic connection expressed in our laws between Church and State. The two connections are of a somewhat different kind, but the arrangements in both countries are designed to give symbolic expression to the same crucial truth: that the Christian religion — which, of course, embodies many of the great spiritual and moral truths of Judaism — is a fundamental part of our national heritage. And I believe it is the wish of the overwhelming majority of people that this heritage should be preserved and fostered. For centuries it has been our very life blood. And indeed we are a nation whose ideals are founded on the Bible.
Also, it is quite impossible to understand our history or literature without grasping this fact, and that's the strong practical case for ensuring that children at school are given adequate instruction in the part which the Judaic-Christian tradition has played in moulding our laws, manners and institutions. How can you make sense of Shakespeare and Sir Walter Scott, or of the constitutional conflicts of the 17th century in both Scotland and England, without some such fundamental knowledge?
But I go further than this. The truths of the Judaic-Christian tradition are infinitely precious, not only, as I believe, because they are true, but also because they provide the moral impulse which alone can lead to that peace, in the true meaning of the word, for which we all long.
To assert absolute moral values is not to claim perfection for ourselves. No true Christian could do that. What is more, one of the great principles of our Judaic-Christian inheritance is tolerance. People with other faiths and cultures have always been welcomed in our land, assured of equality under the law, of proper respect and of open friendship. There's absolutely nothing incompatible between this and our desire to maintain the essence of our own identity. There is no place for racial or religious intolerance in our creed.
When Abraham Lincoln spoke in his famous Gettysburg speech of 1863 of "government of the people, by the people, and for the people", he gave the world a neat definition of democracy which has since been widely and enthusiastically adopted. But what he enunciated as a form of government was not in itself especially Christian, for nowhere in the Bible is the word democracy mentioned. Ideally, when Christians meet, as Christians, to take counsel together their purpose is not (or should not be) to ascertain what is the mind of the majority but what is the mind of the Holy Spirit — something which may be quite different.
Nevertheless I am an enthusiast for democracy. And I take that position, not because I believe majority opinion is inevitably right or true—indeed no majority can take away God-given human rights — but because I believe it most effectively safeguards the value of the individual, and, more than any other system, restrains the abuse of power by the few. And that is a Christian concept.
But there is little hope for democracy if the hearts of men and women in democratic societies cannot be touched by a call to something greater than themselves. Political structures, state institutions, collective ideals—these are not enough.
We Parliamentarians can legislate for the rule of law. You, the Church, can teach the life of faith.
But when all is said and done, the politician's role is a humble one. I always think that the whole debate about the Church and the State has never yielded anything comparable in insight to that beautiful hymn "I Vow to Thee my Country". It begins with a triumphant assertion of what might be described as secular patriotism, a noble thing indeed in a country like ours:
"I vow to thee my country all earthly things above; entire, whole and perfect the service of my love".
It goes on to speak of "another country I heard of long ago" whose King can't be seen and whose armies can't be counted, but "soul by soul and silently her shining bounds increase". Not group by group, or party by party, or even church by church — but soul by soul — and each one counts.
That, members of the Assembly, is the country which you chiefly serve. You fight your cause under the banner of an historic Church. Your success matters greatly — as much to the temporal as to the spiritual welfare of the nation. I leave you with that earnest hope that may we all come nearer to that other country whose "ways are ways of gentleness and all her paths are peace."