Tuesday, November 20, 2018
An (as usual) interesting piece from the Church Life Journal, published at Notre Dame. Here's a bit:
. . . We often wonder whether the Christian faith entails a political doctrine, as it does a social one. This question is not relevant. For if Christians necessarily practice their citizenship, if there is such a thing as Christian citizenship, it does not designate a political regime which might be specifically Christian, in virtue of the following principle: “My kingdom does not belong to this world (John 18:36). In belonging to Christ, Christians belong to a kingdom which does not belong to this world but rather to God, a kingdom which has no necessary or even privileged political expression. Christianity does not entail any particular political doctrine, whether it be established or competing with it—and thus always of the same nature as itself: Christians live in the city without belonging to it and without supporting a competing political doctrine. The question of Christian citizenship is not one of which political doctrine might be derived from Christianity, but rather one of its very absence. Christianity does not consist of promoting or practicing a political doctrine in any way: it is essentially a way of living in the city. . . .
. . . Far from entailing a theocratic doctrine which would confer temporal power upon the ministers of the will of God, Romans 13:1 theorizes, beyond the relationship of the Christians to the law and the state, the main conditions of the common good as a universal good. These conditions, which I analyze in detail in my book, are threefold: the non-idolatry of power, the search for peace, and the respect for freedom, first and foremost religious freedom. However, they may also be summarized in a single condition: the patience of love. By the end of this work, the Pauline reference to the will of God completely loses its status of an “anti-democratic transcendence.” On the contrary, it becomes clear that it theorizes the conditions of a true democracy, if one thinks, following Claude Lefort, that a true democracy is not first and foremost a political regime and that the impossibility of appropriating power to oneself is its fundamental condition. Only then might one consider that Christian citizenship, which has no necessary or even privileged political expression, nevertheless favors the establishment and preservation of a form of government and society that can be conceived of today as the best guarantee of the universal common good.