In preparing for an Acton University lecture last week on Christianity and Government (you can listen to it here)
I was reflecting on some of the core differences between a Christian vision of government in comparison to modern, secular visions.
While there is no single Christian vision of government and good Christians can disagree on a host of topics, one of the things that sets apart the Christian vision is a robust vision of the good life and integrated human flourishing directed toward certain ends that are fitting to man as a rational and free creature with an everlasting destiny.
The Christian idea of the good life is one of the reasons why for Christians, politics and the state, while necessary and ordained by God, are just not that important in the way they are to many ancients and modern visions.
Many critics say this is because the Church is focused on otherworldly matters. But this is insufficient. While it is true that the main concern of Christianity is eternal salvation, the Church is very concerned with living in this world—but its vision of the good life is found first in relationship with God, and then in the Church, families, and other associations in the place or places in which a person finds himself. This contrasts with certain ancient visions, or those influenced by the thought of Rousseau, which tend to see a plurality of associations as a dividing force and see man becoming integrated in and through the larger “community” of the state, thus making the state and politics central to life.
For Christians the purpose of politics is to create peace and order under which men can live out their freedoms, their responsibilities, and pursue an integrated vision of the good life. Politics is necessary and important, but by no means sufficient, primary, or the end of life–even life here on earth.
This is the vision of medieval thinkers like Thomas Aquinas and the Reformed theologian, Johannes Althusius, who wrote that “politics is the art of associating men for the purpose of establishing, cultivating, and conserving social life among them.” He called this “symbiotics” and said that “the end of the political symbiotic man is holy, just, comfortable, and happy symbiosis…”
This is why Christians today need to be concerned with the revival of community, private charity, mutual aid societies, strong families, and vibrant churches. But it is also why we must beware of finding community in the state, but I’ll leave that for another post.
For those interested you can find Althusius’ Politica at Liberty Fund, and Acton colleague, Jordan Ballor discusses Althusius’ contribution in his new book Ecumenical Babel just out from Christians Library Press and available at the Acton Book Shop.