Church and State as Seen in the Formation of Christendom

by T. W. Allies

5. Another relation between the two Powers which may be conceived, is that of hostility upon the part of the State to the Church. This cannot be reciprocal. The Church can indeed and must resist, with her own weapons, unlawful aggression against the exercise of her rights in administering the “things of God,” but she cannot war against the State as such, because it is in her sight “the minister of God.” The hostility of the State which invades the Church’s exercise of her Priesthood, Teaching, and Jurisdiction constitutes persecution. There are many degrees of this. A heathen State may aim at the complete destruction of the Christian Church within its borders, as at times the Roman emperors did. A Christian State may also vex and hamper with every form of impediment the exercise of the Church’s powers. A State which has been Christian, becoming heretical or apostate, may assault the Church with a hatred, combined with deceit, which shall surpass the malignity of the Roman State of old or the heathen State at any time. In the course of centuries every degree of persecution has been exercised by the State, heathen, Christian, heretical, or apostate, against the Church, by the permission of the divine Providence; but no one will pretend to say that such a relation as hostility on the part of the State, and of suffering on the part of the Church, is the normal relation intended by God in the establishment of the two Powers. On the contrary, the States which persecute the Church, while they fulfil the divine purpose for its trial and purification, incur punishment in many ways for their crime against God in assaulting His kingdom, and, if they persevere, have been and are to be rooted up and destroyed.

6. In contrast to such relation between the two Powers, let us look for a moment at the divine Idea as it is thrown out in strong projection upon the background of ages. We have human government founded indeed by God at and with the commencement of the race, and continued by the strong sanction of His power ever since, through the dispersion, through the various races of men, one rising and another falling; human government possessed in common by a vast number of sovereignties, great and small, particular in place, with changing constitutions, everything about them, the people who bear them, the boundaries within which they flourish, the laws by which they are administered, shifting and transitory: no one of these sovereignties having a claim to say that it was founded by God, inasmuch as they all spring out of a long series of conquests and changes which succeed after the original patriarchal rule. These are distinctively the kingdoms of men, and in them is fulfilled, with a little longer range, what the poet says of each human generation—

“Like leaves on trees the race of man is found;”

the only thing about them which is not shifting and not transitory is the one thing which is of divine appointment, government itself. And in the midst of these nations, borne upon them, and shaken indeed, but imperturbable amid their fluctuations, behold the one government founded immediately by Christ in St. Peter, as no other sovereignty has been founded; in St. Peter, made by express language His Viceregent. Here is one sovereignty, universal in time and place, with no changing constitution, after the fashion of its human shadows, which are a royalty one day, a democracy another day, an empire a third, but one and the same for ever. Here is the kingdom of Christ.

But that which rules the relation of the one kingdom and the many kingdoms to each other, is the end for which they are constructed: human government, the one abiding because divine element in the many kingdoms, exists for the peace, the order, and the prosperity of man’s life on earth. But this, its highest end, is subject, like all the natural goods of man, to a higher end, the eternal beatitude of man. In the last resort temporal government itself was originally founded and actually exists only for this purpose. But the one kingdom of Christ is directed immediately to this very purpose. Because there is an inseparable relation of all earthly things to that highest end, therefore each of these temporal kingdoms and the one spiritual kingdom have a bond between them which cannot be broken. If it were not for this, their range is so apart from each other, their powers so independent of each other, that they would speedily part company. The strong hand of God has joined them to draw together the chariot of human government by the yoke of the last end.

How entirely independent in themselves are their constituent parts! On the one hand, earthly might, grounded indeed in right but ruling by force, cemented by riches, carrying the sword of life and death in its hands, exulting in all the vast accumulation of human arts and sciences, the work of civilised man through long ages; on the other hand, a royal priesthood, with a divine truth, carried through the ages by an order of men generated spiritually in virtue of the consecration once given by the hands of Christ to Peter and his brethren. The temporal government marked by wealth and force; the spiritual by poverty and weakness. Yet both reign over the soul and body of man individual and collective. These powers are both ordained by God; can they be also ordained with co-ordination?

The following passage of St. Thomas[27] leads, I think, to a full answer to this question:—

“As the life by which men live well here on earth is as means to the end of that blessed life which we hope for in heaven, so whatever particular goods are obtained by man’s agency, as, for instance, riches, profits of trade, health, eloquence, or learning, have for their end the good of the mass. If then, as we have before shown, the person charged with the care of the last end ought to be the superior of those who are charged with means to an end, and to direct them by his authority, it is evident from what we have said that, just as the king ought to be subject to that domain and regimen which is administered by the office of the priesthood, so he ought to preside over all human offices and regulate them by his supreme authority. Now whoever has the duty of doing anything which stands to another thing as means to an end, is bound to see that his work is suitable to that end; so the armourer furbishes his sword for fighting, and the builder arranges his house to be lived in. Since, then, the beatitude of heaven is the end of that life by which we live at present virtuously, the king’s office requires him to promote such a life in his people as is suitable for the attainment of blessedness in heaven, by ordaining what tends thither, and by forbidding, so far as is possible, the contrary.”

The king will here stand for whoever has sovereign authority. That sovereign authority therefore is itself subject to the law of God through all its exercise. The bearer of that law of God is the Spiritual Power which stands over against all sovereigns, in all countries, with the commission placed expressly in its hands by Christ. So far, therefore, as the law of God is concerned, which is precisely the same for the individual and the multitude, the sovereign is in every country subject to it, and the more stringently because, in the words of St. Thomas, he presides over all human offices. These by their nature are subject to the superhuman office.

This is the indirect Power over temporal things possessed by the Royal Priesthood which has been instituted by Christ. The indirect Power rests simply on the supernatural end of man, and cannot be denied without the denial of that supernatural end. And on account of this end the relation between the two Powers cannot be one of co-ordination, and must be one of subordination.