THE CHRISTIAN IDEAL OF CIVIL GOVERNMENT.
By Elder A. F. Ballenger
NEVER since the adoption of our national Constitution until the present hour has there existed so deep seated an agitation touching the relation of Christianity to civil government as exists to-day. The divorcement of Church and State provided for in the Constitution of the United States, which for more than a century received the almost universal approval of civilian and churchman in America, as well as the approbation of the advanced thought of the world, is now seriously questioned by a large and growing body of American citizens, especially clergymen. The theory of government which has placed our country in the forefront of progressive nations is attacked, as well as the experience of more than a hundred years. Our national Constitution is denounced as "godless," "Christless," and the increase of crime and all public calamities is charged to a failure to acknowledge Christ as the ruler of the nation, by inserting his name in the fundamental law of the land. A defense of what is termed an "infidel Constitution" is denominated "political atheism," not only when the defense is made by a liberal non-churchman, but also when made by the otherwise most "orthodox" Christian minister. This in brief is the present situation, and brings us to the question, Is a government in which Church and State are separate a "godless," "Christless" government? What is the Christian ideal of civil government? Is it the Church dominated by the State, exemplified in ancient Pagan Rome, and modern Russia, England, and Germany? or is it the State dominated by the Church, exemplified in Papal Rome before the loss of temporal power? or is it where there is a complete divorcement of Church and State, as exemplified in the Government of the United States when administered in strict conformity with its national Constitution? That some form of government is necessary will not be denied by any but the anarchist. Not only does all experience go to prove the necessity of government, but its existence is both ordained and sanctioned by Divine Revelation. "The powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God." Rom. 13: 1, 2.516 It being established that civil order is a part of God's plan in his dealings with fallen men, the next question in order is, What relation would he have the civil government sustain to his work for the redemption of man. Before answering this question, and as an aid to answering it, the question arises, What means does the Creator employ for the salvation of men? It must be admitted that in all God's dealings with fallen men there is perfect harmony; one institution of God for the good of man will not conflict with another. Does God employ any power other than that of moral suasion, exercised through the drawings of infinite love, to reconcile man to himself? Does he force the consciences of men? Will he save men by arbitrary power contrary to their wills? Such an idea is contrary to both reason and Scripture. It is contrary to reason to think that an Infinite Being would take pleasure in the worship of machines, for such men would be should their Creator force them to love and praise him; it is contrary to Scripture, for saith the word, "God is a Spirit; and they that worship him must worship him in spirit and in truth;" "for the Father seeketh such to worship him." John 4:23, 24. Again, "Come unto me, all ye that labor and are heavy laden, and I will give you rest" (Matt. 11: 28); and "whosoever will, let him take the water of life freely" (Rev. 22:17). "Ye will not come to me, that ye might have life." John 5:40. "If any man hear my words, and believe not, I judge him not; for I came not to judge the world, but to save the world." John 12:47. "And they did not receive him. . . . And when his disciples James and John saw this, they said, Lord, wilt thou that we call fire to come down from heaven, and consume them? . . . But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. For the Son of Man is not come to destroy men's lives, but to save them. And they went to another village." From these and many other scriptures that might be quoted it is established that God has created man a free moral agent, to choose or refuse his offered grace and abide the consequences. Not only does he refuse to employ force, but, as proved by the last scripture, he indicates that all force in religion partakes of the Satanic spirit. And now it is impossible to believe that the Master would himself refuse absolutely to use compulsion in dealing with man's relation to himself, and at the same time delegate such authority and power to fallible, fallen men. Impossible. But however irresistible the conclusion from the standpoint of reason, we are not left with this alone; we have a "Thus saith the Lord." When questioned as to the nature of his kingdom as related to earthly power, Christ answered with words "like apples of gold in pictures of silver," "My kingdom is not of this world." Again, when the question involved the very subject of this article,—the nature of civil government and the limits of its jurisdiction over the conduct of men,—the answer came like a mighty cleaver of truth in the words, "Render therefore unto Cæsar [civil government] the things which are Cæsar's; and unto God the things that are God's," separating forever the ecclesiastical and the civil. Thus it is seen that the Lord not only refuses himself to use force in spiritual things, not only condemns the use of it by his followers, but in the last quotation denies it to civil governments by removing from civil jurisdiction all things pertaining to man's relation to God. From the foregoing facts we deduce the following conclusions: God being the author of civil order, or government, and at the same time creating and ordaining man free to be religious or not religious, it follows that the government must not meddle in the slightest degree with religion, for in so doing it would conflict with man's freedom in religion, and bring God in conflict with himself, for to create man free and then create a civil government to enslave him, would bring God in conflict with himself, which is impossible. It therefore follows that any civil government which interferes with religion, or man's personal relation to God, is in this matter contrary to God, and, therefore, to this extent "godless" and "Christless." Again, Christ having by plain declaration declared for the separation of religion and civil government, it follows that the government which is organized in harmony with this principle is to this extent in harmony with Christian principles, and, therefore, in this matter represents the Christian ideal of civil government. It follows, then, that the Government of the United States, when administered in strict conformity with the federal Constitution, which provides for a complete separation of Church and State, instead of being for that reason "godless" and "Christless," is to that extent in harmony with Christian principles, and in this matter represents the Christian ideal of civil government. The subject might properly be left at this point, but just here there arises in the minds of many honest inquirers the question, "It being true that the proper relation between Christianity and civil government is a complete separation of the two forces, how can Christianity exercise an influence for good, as it certainly ought, on the civil institutions of government?" The question is a very natural and proper one, and the answer is plain. Governments, especially representative governments, are but a reflection of the character of the people composing them. The better the individuals composing the government, the better the government. Again, Christianity has to do only with the individual. "Ho, everyone that thirsteth, come ye," "Whosoever will, let him" come, are addressed to individuals and not to governments. Since governments are made better only by making better the individuals composing the governments, and since Christianity deals only with the individuals, it follows that the only way that Christianity can affect the government is by its influence on the individuals composing the government, and thereby indirectly influencing the government. A civil government made up of individual Christians would be the best government, not because the doctrines of Christianity would be enacted into law, for that would ruin the government, but because genuine Christianity reveals the most perfect justice, as between man and man, and this justice, which comes from an experimental knowledge of Christianity, and not the doctrines of Christianity, being enacted into law, would make it the best government.