Roanoke Times
Copyright (c) 1995, Landmark Communications, Inc.
DATE: WEDNESDAY, June 28, 1995 TAG: 9506290029
SECTION: EDITORIAL PAGE: A-11 EDITION: METRO
SOURCE: THOMAS ALVIN LESTER JR.
DATELINE: LENGTH: Long
On one side are those lovers of personal liberty who naturally defend the role of a secular, civil authority, fearing the restrictions of religion upon individuality. They argue that the basis of the state's purpose is to maintain order: an ordered state allowing individual freedom. They often even argue that this freedom is found in a natural right; unfortunately, to make such an argument opens the way to questions of ``natural law,'' which may lead to discussions of the Divine. (Hence, upsetting their argument!) These advocates are left then only with the conclusion that civil authority comes not from God, but from man.
Their idea is:
The city is governed by laws.
Laws are components of the social contract.
Therefore, religion has nothing to do with the governing of the city.
And finally, politics is the means to order.
All of these arguments lead to an ordered society concerned with freedom for each individual to live as he pleases; however, this world view also leaves open the venue for a very important question: Why bother obeying the law or respecting freedom if there is no moral or higher reason than for individual gain? If one could get away with disobeying the law, i.e., social contract, should he not do so? To say otherwise is to open up the possibility for a morality, or higher purpose in politics. Questions of morality are questions about eternal truths, and the truth is religion.
The other side of the debate, the one I am more concerned about, is that Christianity is in danger when its principles are politicized. This argument raises the response: When has Christianity not been political? Certainly, if a faith holds that its doctrines are given to it by ``that which nothing greater can be thought,'' it has a moral responsibility to apply those principles to every facet of life. And, most important, to the governing of the city. Are Christians, who know Christ to be the truth, to live a lie in public? Surely Christians must do as their master, and change the world.
Why is it that modern Christian thinkers who have accepted this liberal theology and political theory feel that they know more about the role of the church than those early saints who walked with the Lord? This is exactly what a Christian is saying when he argues that religion should stay confined to the pulpit and out of the public arena.
Christ himself established a church that we are told holds the keys to heaven and Earth, and that which it binds on Earth, is likewise in heaven. Sure, we are told to give Caesar that which is his, but God deserves all that we are, and this tax is far superior.
As St. Ambrose commanded Theodosius, ``Exalt not yourself, but if you would reign the longer, be subject to God.'' Or as Paul wrote Timothy, ``[pray] for kings and all that are in authority; that we may lead a quiet and peaceable life in all godliness ... '' St. Augustine, likewise, added that ``a city of the impious, not governed by God ... has no true justice.''
Always, history teaches us, Christians have been commanded to re-enter the cave of gnosticism, and shed light upon the darkness of nihilism with the ``light of light'' called the logos. Christians do not argue that Constantine overstepped the interrelationship of church and state with his convening of the Council of Nicaea; nor Charles Martel for establishing an education system designed to teach moral virtue and the faith. Why now do they fear a touch of God in our dark, modern culture?
The state's laws should, indeed, appeal to God's law; as Aquinas wrote, ``If the civil law deviates from the natural law, it is a perversion of law.'' Certainly then, Christians are to teach the world the true law, and the means to that understanding is the great ``I am.'' Augustine teaches us that Christ is ``the path to all understanding.'' How can we, as Christians, ignore this? Would it be better the world die, than that we as Christians teach them through all manner of our being, i.e. politics, the way to life?
My friends, if you feel that Plato is wrong, and that the purpose of politics is not ``the proper ordering of the soul,'' but only to maintain peace and order, which in the end leaves our existence incomplete and lonely, then you are right to fear Christians in politics; for it is true that as disciples of Christ, we shall always be radical and speak out against injustice, immorality and heresy.
But if you are a Christian, then please do not make the mistake of accusing the 1st century apostles of our Lord of being foolish or ignorant. These great saints more than understood politics and, most important, they knew that ``on Earth as it is in Heaven'' does not mean that heaven will be on Earth. It does mean that the church has been given the keys of the ``kingdom of God,'' and hell shall not prevail against it.
The church is now the body of Christ, still with us on Earth, and she must govern us in all understanding, for her law is the source of all law. And, without her there can be no order, no freedom or life. Christians, as members of the body of Christ, do as the bishop of Rome said in 1991, and fear ``those who, in the name of political realism, wish to banish law and morality from the political arena.''
Thomas Alvin Lester Jr., of Radford, is a Christiansburg business leader and a political activist in the 9th District.
by CNB