IS THE NATION A MORAL AGENT?
By G. C. Tenney
WE are frequently met with the statement that ours is a Christian nation; and as often the question arises as to how far this can be true, and how far it really is true. In the first place a nation is entirely impersonal. The character of a nation depends upon the character of its constituents. It has no accountability to God any further than the individuals who compose the government, or direct the national affairs, are accountable for their influence and deeds. A State is but an organization of individuals existing as a body politic, maintained for mutual benefit. When a corporation goes wrong, develops fraud and crime, the law calls the promoters of that enterprise to the bar of justice as individuals, in order that the misdeeds of the body may be traced to a responsible origin. Members are frequently called upon to answer for the crimes of their organization, but except for financial restitution no corporation or society was ever made to answer for the crimes of its members. Nor was a corporation as such ever made to answer for penal offenses. These always attach to individual action and responsibility. The State, being an organized and corporate body, bears the character of those who direct its affairs; but the responsibility of their conduct must ever rest with those directors. The faults of a government are the faults of those who administer it; and its merits attach to the same parties. To say that a nation is Christian, therefore, implies just as much as when that appellation is applied to an individual. A Christian individual is one who is Christlike. To be true of a nation, it must be true of those who comprise the nation; and this palpable fact leads us to deny the truthfulness of the assertion that any nation of earth is or ever has been Christian. There are many Christians in some of our modern nations, and they exert a perceptible influence in giving character to the nation; but so far they have in no instance obtained such power as to drive out sin and sinful machinations, dispossess Satan of his well established power with men, and convert the government into a gospel enterprise. No, nor is such an enterprise likely to be reached. It is to be devoutly hoped it may not be reached; because secular power has nothing to do with proclaiming the law of God or enforcing the principles of the gospel. Civil government was not ordained to act as an arbiter of private conscience, or to dictate in matters of religion. Civil authority is ordained of God for the purpose of promoting good citizenship. Good citizenship is not necessarily good religion, nor good morality. Morality ought to be good citizenship; but, alas! this is not always the case, because civil law sometimes conflicts with moral principles. That is, there is a distinction to be drawn between civility or citizenship and morality, which is godliness. Obedience to human laws produces the former, and obedience to God's law produces the latter. The former is an outward conformity to the laws existing between man and his fellows, and of loyalty to the State, while morality consists of hearty, spiritual conformity to the principles of righteousness in thought, word, and deed. To be moral a man must be pure in heart; but a man who is very impure in heart may fulfill acceptably the duties of citizenship. To cultivate and secure civility is the sole function of civil power. But it is the office of the gospel through its representatives to promote morality, and to encourage it by all the means ordained of God for that purpose. And the means employed to accomplish the two ends are very different. The State acts toward its subjects in a peremptory manner. The duties of civility must be maintained whether men are inclined that way or not. People may choose or reject morality as they please, but their obligations as citizens must not be left to choice. Hence the law commands, and punishment must follow disobedience without any regard to repentance, professed or genuine. The judge has no prerogatives of mercy, or very limited ones; he must speak as the law speaks. The policeman's calling is not to preach and persuade men to do right, but to place upon offenders the heavy hand of the law. Very different from these are the measures of divine grace, by which men's moral natures are reached. Here love, patience, long-suffering, mercy, humility, tenderness, must prevail. Men are besought to accept of Christ. The Father stands with arms of mercy outstretched toward the sinner; full pardon and the cleansing of Jesus' blood are extended and urged upon sinners. Such are the gospel methods. But how would a government conduct its affairs on such lines? It would not be a safe place to live in. The fact is that maintaining good government, and inducing men to become reconciled to God, are two very different works. With the latter the State has nothing to do. In providing for the education and enlightenment of its people, and thus fitting them to fulfill their duties as citizens, the State is preparing the ground for gospel work. But in compelling them to accept of religious ideas, it is forcing men over a road that does not lead to the cross of Christ, nor to the crown of endless glory.