See yesterday's posting as to why we changed the title of this series.
Yesterday we noted that, given the Christian belief that Christ is the perfect embodiment of true God and true man, people become more fully human and acknowledge Christ as “king” by adhering to the precepts of the natural law. Nor is this only a “Christian” belief. Every philosophy and organized religion says essentially the same thing: become more fully human by adhering to the precepts of the natural law as taught by your religious or philosophical teacher. This is an idea that came to us from the pagan philosopher Aristotle — and that Aristotle probably got from others.
Yesterday we noted that, given the Christian belief that Christ is the perfect embodiment of true God and true man, people become more fully human and acknowledge Christ as “king” by adhering to the precepts of the natural law. Nor is this only a “Christian” belief. Every philosophy and organized religion says essentially the same thing: become more fully human by adhering to the precepts of the natural law as taught by your religious or philosophical teacher. This is an idea that came to us from the pagan philosopher Aristotle — and that Aristotle probably got from others.
Simply conforming yourself to human nature is, however,
individualistic. It doesn’t take into
account humanity’s social nature.
Humanity is not only individuals as individuals. We are also individuals as members of society
— citizens of the pólis. Christ (or anyone/thing else accepted as God
— come on, these concepts are universal; “catholic” with a small “c”) does not,
therefore, rule as king only over individual human hearts.
Consistent with human nature (and in Christian belief Christ
is as fully human as we), He also rules over the whole of society, the pólis.
Humanity is political by nature, Christ perfectly combines Divine Nature
and human nature in His Person, so Christ is ipso facto political — the same as any other personified absolute
standard of morality connected in any way with humanity.
This does not, however, mean that a theocracy or a divine
right kingship is the only acceptable “Catholic” form of government — or
acceptable at all, for that matter, whatever your religion or philosophy. Nor does it mean that the Catholic Church or
any other organized religion should dictate to the civil government in purely
religious matters.
No more has any civil government the right to dictate to
organized religion what constitutes doctrine or acceptable religious
practice. There is an exception in cases
where the natural law is violated, e.g.,
human sacrifice, or where there is believed to be clear and present danger to individual
rights or to the common good, e.g.,
polygamy.
No, Christ (and, again, any other personified absolute
standard of morality) rules the world through our adherence to social ethics (bios politikos), those virtues that govern the life of the
citizen in the State. Our civil
institutions must allow, even encourage virtuous behavior, or they are contrary
to human nature.
This is what Aristotle covered in the Politics. By conforming our
civil institutions to the principles of the natural law, especially the virtue
of justice, Christ’s “kingship” over the whole of society is established and
maintained, whether or not “Christ” (or any other Being worshipped as God) is
explicitly acknowledged or even known.