For Government: Toward a Christian View of Authority by ezrainstitute

For Government: Toward a Christian View of Authority

Published by EICC Publications, a ministry of the Ezra Institute for Contemporary Christianity, PO Box 9, Stn. Main, Grimsby, ON L3M 1M0 By Joseph Boot. Copyright of the author, 2020. All rights reserved. This book may not be reproduced, in whole or in part, without the written permission of the publishers. Unless otherwise noted, Scripture quotations are taken from the Holman Christian Standard Bible (HCSB) Copyright ÂŠ 1999, 2000, 2002, 2003, 2009 by Holman Bible Publishers, Nashville Tennessee. Used by permission. For volume pricing please contact the Ezra Institute for Contemporary Christianity: info@ezrainstitute.ca.

For Government: Toward a Christian View of Authority ISBN: 978-1-989169-12-4

For Government: Toward a Christian View of Authority CONTENTS

1. Religion, Government, and the Secularist Illusion You Gotta Serve Somebody

The Need to Explain

Life is Religion

The Rise of Secularism

The Nature of Religious Secularism

Reenchanted with the Ordinary

The Church of the Secular

Pagan Secularity

A Secular Utopia

The Increase of His Government

2. Authority, Sovereignty and the Heresy of Liberal Democracy

The Question of Authority

The Concept of Heresy

The Influence of Heresy

What is Democracy?

The Origins of Liberal Democracy

The Rise of the New Old Liberalism

The Myth of Neutrality

Todayâ&#x20AC;&#x2122;s Liberal Democracy

The Claims of Christ`

Notes

Religion, Government and the Secularist Illusion YOU GOTTA SERVE SOMEBODY

This small book on a Christian view of government begins, I think necessarily, with a brief consideration of the nature and meaning of religion. If that makes us narrow our eyes, it’s probably because we have been conditioned to think for two or three generations that religion is something belonging to a private arena of life that can have no decisive bearing on the public space. Even if you live in a country where church and state are not formally separated (the United Kingdom for example), modern Western governments still operate on the assumption of an implicit separation between the ‘personal faith’ of politicians and civil administrators and the values, mission and responsibilities of government. Moreover, we have been deeply steeped in a reductionistic understanding of government that presumes the use of the definite article. We speak of “the government” as though the administrators of civil life were the only ones involved in the business of governing – yet this truncation of government also has a religious character. The biblical worldview acknowledges 5

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the public legal order as just one of several legitimate, Godordained spheres of authority (that is, governance), all of which are created to function in subjection to the authority of Jesus, the King of kings. So I begin this discussion reflecting on the nature and role of religion because, fundamentally, I believe the operative presupposition of a separation of faith and government, of religion and the public space is an impossible myth. It is a lie, used to push the Christian faith out of sight and mind, replacing it with a new religious order. The question of government is in reality a question of true or false worship. In the words of that modern minstrel Bob Dylan, you gotta serve somebody… THE NEED TO EXPLAIN

Upon serious reflection it is evident that there is an unbreakable link between our concept of God (a divine or unconditioned reality), our view of ourselves, and how we choose to live in the world. Which is to say, what we believe shapes how we behave – our ideas have real- world consequences. This is because, from a scriptural standpoint, human beings are integral creatures and religious by nature. By integral I mean first that humankind is not formed of two or more alien substances, temporarily bound together (like soul substance and material substance as many ancient Greeks held) in an uncomfortable union, but are made whole as God’s image-bearers and find that all the various aspects of our lives and experience come together in a concentration point we often call the heart, or soul – the inner person or religious root of our being (2 Cor. 4:16; 1 Pt. 3:4). 6

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Second, it is in this heart that we long for harmony between the various aspects of life – we seek an integral life. Ordinarily we dislike contradiction and confusion. If we truly believe something and are committed to it, we typically want that fact to shape our thinking and living. We generally seek to avoid blatant inconsistency. We abhor hypocrisy (especially in others) and are driven by a desire for unity and integrity in our lives that results in a sense of overall purpose and meaning. In other words, we are wired to seek to integrate the various aspects of our lives into a coherent whole. If we don’t do this our lives start to fall apart – to disintegrate. We are also religious beings. This, I suggest, is an inescapable aspect of the human condition (Acts 17:22-23; Rom 1:18-25). There have been many attempts to explain human religious sensibility. Modernist philosophers have tried to account for the hardwired religious inclination of humanity in terms of the contrast between man and the magnitude of the cosmos he inhabits – a shoreless universe inspiring him with awe and fear. The various ‘religions,’ they claim, developed as a defense mechanism in which many unseen forces were posited, deified, sometimes anthropomorphized, and then ritually placated as a way of trying to gain some kind of control in a dangerous world, despite a sense of powerlessness. This is a typically secular and simplistic account of religion that implies modern technological man has outgrown such things; modern man now offers scientific explanations for various phenomena instead. While there is an element of truth in seeing certain pagan religious practices as a form of defense mechanism, the ongoing prevalence of all kinds of superstitious beliefs 7

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about the world in our own culture undermines secular simplistic explanations. Just consider the West’s huge contemporary interest in pagan religion, mythology and witchcraft, as well as the ubiquity of occultism, alternative medicine, spiritism, and astrology, and the incredible popularity of Eastern religions like Buddhism, Hinduism, and what was dubbed in the 1970s the New Age (a term no longer used because it is now mainstream). The idea that our era has outgrown various divinity beliefs and concepts in the wake of the scientific revolution, or that empirical science has essentially dispensed with various ‘spiritual’ perspectives on the world is patently false. Humans are religious beings who cannot help but seek to refer themselves back to the origin of all things. LIFE IS RELIGION

It is admittedly notoriously difficult to define religion to the satisfaction of everyone. The Latin words religio and religare probably take us to its root meanings of “reverence” (religio), and “to tie, to bind” (religare). The core idea here is a basic and fundamental tie that binds people together to get them growing in the same direction – an agricultural metaphor. Put another way, religion concerns the spiritual root of existence constituting the ground of unity for human life and society. When thinking about religious awareness from a biblical standpoint we find that human beings somehow transcend the world in which we exist, living as what C.S. Lewis memorably referred to as a sort of spiritual amphibian. Though we are 8

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certainly created for this world (Gen. 1-2), living as dependent creatures in temporal reality, we are clearly made for fellowship with the eternal God, and so we find that eternity is in our hearts (Eccl. 3:11). It is for this reason St. Augustine famously prayed to God, “You have made us for yourself and our hearts are restless until they find their rest in thee.”1 So, from a Christian perspective, human beings, who alone of all creatures can rationally reflect on their condition, are essentially and inescapably religious beings because of the relationship we each sustain to God our creator and the ineradicable sense we carry of our dependency and accountability. Religion is therefore much more than the practice of this or that set of rituals. Religion is an all-encompassing reality that may or may not be connected to cultic rites and liturgy – in fact most religious perspectives are not. The philosopher Herman Dooyeweerd argues that the faith function of people’s lives, which is subject to God’s revelation as the norm for faith, …issues from the religious root of our temporal life, namely the heart, soul, or spirit of a person. Because of the fall into sin, the hearts of human beings turned away from God and the religious ground-motive of apostasy took hold of their faith and of their whole temporal life. Only the Spirit of God causes the rebirth of our hearts in Christ and radically reverses the direction of our temporal function of faith.2

Yet no matter how far it has fallen from the truth, “faith is always oriented to divine revelation,”3 the only question is how people will respond. Thus, from the biblical standpoint, 9

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all of life is religion as we either worship and serve the living God in all aspects of life, or, because of our fallen condition, are turned toward the worship of aspects of creation (Romans 1); the honor of surrogate gods, which Scripture calls idolatry. This idolatry may well take on an ideological character where one or more aspects of creation are identified, and then absolutized as being the root of all meaning and foundation of all explanations. For example, in ideologies like communism the community is absolutized; in rationalism the logical aspect or mind; in individualism the individual; in romanticism the emotional aspect; in economism the economical aspect of creation; in materialism the physical aspect; in evolutionism, the biotic, and so forth. The many ism’s in Western cultural thought are the surrogate gods of the modern world. In its broadest sense then, religion is man’s answer to God’s Word revelation; it is our varied human response as creatures to our creator. Every mother’s son of us does give an answer whether we realize it or not. Again, it is not a matter of whether, but which; is our response to God’s Word and works one of faithfulness, or rebellion? This answer does not simply determine whether we go to church, mosque, synagogue or temple, it affects how we view marriage and family, human society, education, law and yes, politics and government! It is productive of the differences in how we view all the critical questions of life and social order: Revelation throws the fire of the antithesis upon the earth. It divides parents and children; it sets friend against friend; it drives rifts within the nation; it turns humankind against 10

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itself. “Do not think that I came to bring peace on earth,” says the savior, “I have not come to bring peace, but a sword” (Matt. 10:34).4 THE RISE OF SECULARISM

Although the provenance of the term religion implies tying and binding together, unity is not typically the first thing people tend to think of when religion is discussed in our time. In fact, the ‘ties that bind’ have in many ways been cut in modern culture. In the Western world, after the Reformation, and following the religious wars of the sixteenth and seventeenth centuries, a sense of religious unity in the kingdoms and empires of Christendom was increasingly ruptured at the societal level. During the Enlightenment, the notion of a supposedly religiously neutral secular state, built in terms of a rationalistic scientific method, was born, gradually invoking a public-private, secular-sacred separation of life in the name of achieving unity and tolerance for civil society and government. That this sentiment is still with us and dominates the public discourse is evident from the Dalai Lama’s recent book, An Appeal to the World, in which this widely celebrated ‘global spiritual leader’ writes in the opening paragraph, “For thousands of years, violence has been committed and justified in the name of religion…; for that reason I say that in the twenty-first century, we need a new form of ethics beyond religion. I am speaking of secular ethics.”5 He goes on to say that the basis of this new ethic is our fundamental human spirituality! The ambiguity and self-contradiction involved in 11

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this claim is obvious – how can a secular ethic grounded in human spirituality be beyond religion i.e. escape fundamental religious assumptions about the world? We will examine the religious character of this secular spirituality in due course. For now it is sufficient to note that based on what we have observed about the true character of religion, it is impossible for anyone who exercises office in political and civic life to be free from religious conviction – both in terms of their posture toward God and in regard to what they believe is true or false concerning the aspects and structures of reality. For example, in political life we are immediately confronted with the fundamental questions: what is the meaning of government; what is the source of governmental authority; what is the state; what is the purpose of the state; and what should be promoted and enforced as good and right in society by a just state? For the Lama, the answer to the last question is that the just state would promote ‘secular ethics.’ But all such ideas about justice and society are shaped by acknowledged or unacknowledged religious presuppositions – in other words by a worldview. To simply speak in general terms of the ‘authority’ or ‘legal competence’ of civil government immediately invokes normative states of affairs i.e. the nature of authority, legality and the ground of competency, which all require a religious worldview foundation. In addition, the religiously-motivated move of artificially creating a strict sacred-secular, private-public divide (a dichotomy not found in real people’s lives, but imposed upon them) meant that secularism essentially replaced Christianity 12

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as the new public faith of the West, the new religion of state, and the ostensible glue holding Western society together. At the same time, by affirming a religious relativism wherein all faiths are to be regarded and treated equally, while in the same breath declaring itself non-religious, secularism brilliantly enthroned itself as the ultimate religious principle. Our culture thus invokes an abstract dualism that is said to separate ‘faith’ from the public affairs of civil government in the interest of unity, but which is in fact designed to deprivilege Christianity and thereby protect the religious assumptions of secularism from being challenged. Those assumptions are grounded in a dogmatic belief in the absolute autonomy and independence of human thinking. South African philosopher Danie Strauss highlights the religious motif of these political ideas at the beginning of the Enlightenment: The deepest motivation of the new era is found in its conviction that the human being can only proclaim its sovereignty (autonomous freedom) by exploring the possibilities of the new natural scientific understanding of reality…an instrument by means of which it could control and subdue all of reality. This instrument was supposed to serve the purpose of a complete methodological breakdown of everything within reality, introducing the creative capacities of rational thought to once again create order from this resulting heap of chaos… now human reason actually took over the task of creation originally assigned to God by Christianity.…Thus modern humanism ultimately deified the human being, embedded in the new motive of logical creation.6 13

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Thus, flowing out of the dominant thought-forms of the Renaissance and then the Enlightenment, the Christian teaching regarding God as the giver of law, the source of truth and meaning for all of life in every aspect, has been replaced by the idea of an ever-expanding autonomy for human affairs – circumstances in which man himself becomes the new creator of order amidst the chaos. As a consequence, the ‘secular’ character of the West has been taken for granted for over sixty years. It is nonetheless true, as we have already observed, that ‘spirituality’ is ubiquitous in our present society, with various pagan beliefs, occultism and Eastern religions flourishing. This does not contradict what we have said so far about the rise of secularism because they flourish, as far as Western people are concerned, within the rubric of the assumptions of a religious secularism. Which is to say, they thrive within a secular interpretation of the nature of reality (autonomy and religious relativism) which has opened up the space for them to be promoted, celebrated and widely practiced. It is important to remember in this regard, that most nonChristian religion is essentially a form of atheism because these worldviews and ideologies do not posit an infinite, personal and relational God who is distinct from and stationed outside the cosmos, governing history. As such, Eastern religions do not present a challenge to the secular claim of radical human autonomy – indeed they simply reinforce it. The Dalai Lama, calling for a secular ethic beyond religion is the perfect illustration. He claims, “The key to reaching harmony, peace and justice is the sharpening of our awareness of our inner reality by, more listening, more contemplation, more 14

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meditation.”7 There is no menace to secularism here, only the comfortable reassurance that all the answers lie within man himself and his autonomous thinking. THE NATURE OF RELIGIOUS SECULARISM

Secularism as religious ideology is a complicated thing to try and define simply. It is like a great river with many tributaries feeding it. At first, the very expression ‘religious secularism’ might sound to some ears like an oxymoron – since secularists usually think of themselves, by definition, as ‘non-religious.’ However, we have seen that this is impossible. The influential atheistic thinker Friedrich Nietzsche clearly believed secularization was the route to salvation. He wrote, ‘We deny God, we deny our responsibility before God, thereby we save first of all the world.’8 Secularism is thus held out as a salvific principle. So, let’s consider first the meaning of the word secular. It finds its root in the Latin word ‘saeculum,’ a noun meaning an age, the Greek word being aion, which in English is aeon. The adjective secular in the history of the West is now associated with a series of dualistic contrasts that came about when GrecoRoman philosophical thought interacted with Christianity and in many respects was synthesized with it. The European philosopher Dirk Vollenhoven argued that much of the history of Western thought is dominated by this synthesis. In fact, Vollenhoven divided the history of Western philosophy into three periods: before the synthesis period (pagan era of antiquity till ad 50); the time of synthesis (patristic and medieval scholastic era); and modern philosophy (1450 onward) which 15

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tended to reject or denude the Christian element of the synthesis, emphasising pagan elements. This divergence was manifested in the Renaissance, which emphasized the pagan side, and the Reformation which emphasized the Christian side.9 Simply stated, much of Greek thought held that the cosmos consisted of two uncreated substances, eternal form and eternal matter. ‘God,’ an unmoved mover, was pure form, thought thinking itself. This dualistic idea eventually gave way to Plotinus’ Neo-Platonism in which everything that exists emanates through gradations from an absolute undifferentiated blank unity, which he called the One. Whether beginning with an eternal duality or unity, these philosophical abstractions were expressed as eternal forms or ideas and contrasted with matter. As a result, an immortal rational soul was contrasted with body, being with becoming, the spiritual with the carnal. In other words, we are given a two-storey view of reality with an upper storey considered higher (pure), and the bottom storey viewed as lower (even evil). It follows logically that the pagan view stressed disembodiment as the highest level of existence, privileged intellectual contemplation over manual work or creative arts, and idealized philosopher kings. Practically, pagan culture in general viewed the material realm as subordinate to the spiritual or ideal. The synthesis is found in a medieval Christian culture that more or less embraced this impressive Greek system construing nature as form and matter, while arguing that God’s grace was required to bring nature to moral perfection and usher the human person into eternal bliss. The incompatibility of Genesis 1 and John 1 – which tell us 16

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that in the beginning a personal and relational God called into being the heavens and the earth – with the speculation of an unmoved mover and eternal matter was wrestled with by Christian thinkers but never overcome. So, the basic religious cosmology of the synthesis era consisted of two realms – nature and grace. The church and its spiritual authority operated in the realm of grace, ministering the sacraments, giving spiritual oversight, and consisted of the sacred vocations ruled by God’s revealed Word. By contrast, the world outside the ecclesiastical sphere (nature) was secular and was ruled over by secular authority in terms of a stoic philosophical construct of natural law. REENCHANTED WITH THE ORDINARY

This dualistic view generated a variety of further contrasts. Culturally, a dichotomy was set up between the temporal affairs of the world and the spiritual affairs of the City of God. This led by extension to hierarchical distinctions between occupations and vocations belonging to the upper storey of existence (the spiritual and sacred), like clergy and monks, and those belonging to the secular world of culture and politics. Even great Christian thinkers like Augustine and later Luther tended to reinforce this kind of approach. Of course, it is legitimate to distinguish between the spheres of church and state and their jurisdiction; a nonecclesiastical sphere of life differentiated by the emergence of an independent church was part of the contribution of Christianity in undermining the priestly claims of the 17

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totalitarian politics of the pagan world. But the sacredsecular divide discussed here means far more than identifying and differentiating societal entities. Rather, I am describing a deformed Christian worldview, deeply informed by Greek philosophy, that has played a significant role in giving us the idea of the secular as an entire domain of creation that falls outside the direct jurisdiction of Christ and His revealed Word. The upshot in the West meant the so-called sacred space of grace was steadily eaten up by the secularizing tendency of the realm of nature – coming to expression in the Renaissance. During the Reformation, however, John Calvin rejected this distinction as artificial and sought to revive the Hebraic roots of biblical faith that saw all of life as an integral religious whole under the living God.10 The Canadian philosopher Charles Taylor argues that Calvin’s branch of the Reformation tended toward the disenchantment of the world by abolishing a limited sacred realm, and so helped create modern secularism by breaking down a duality that persisted throughout the Middle Ages. This analysis has some merit to the extent that many kicked against Calvin’s notion that all of life should come directly under the Lordship of Christ and His Word, thus bringing about a counterreaction that expanded the so-called secular realm. But I think Taylor’s conclusion that Calvin’s thought fuelled the disenchantment of the world is wrong. The seeds of a radically secularizing worldview were clearly present in Greek thought, even in its Christianized, Roman Catholic form – including the power and autonomy of reason and the 18

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idea of natural law as a sufficient principle for the secular world. We will see that modern secularism is really a revived form of paganism. Calvin’s reformed vision effectively resisted both the ecclesiasticizing and secularizing of life, by freeing all of life to serve Christ, thereby reenchanting the ordinary life of people in all aspects and vocations with an eternal meaning and spiritual significance. The Enlightenment and Romantic periods were both counterreactions to this biblical Calvinism. THE CHURCH OF THE SECULAR

Today of course, the idea of the secular no longer involves the specifics of the two-storey medieval construction of nature and grace. Instead, secularism has become an interpretation of life that regards the living God and his lawWord as non-essential and irrelevant for life and thought in the modern world. The idea that we need grace in light of the problem of sin is routinely thought of as the powerplay of obsolete organized religion that has inhibited man’s true nature and robbed him of his freedom. Guilt becomes a psychological disorder we can be free from by transcending such obstructive religious ideas. The idea that we have moved beyond the need for God’s renewing and restorative grace in Christ has involved a process of gradually distancing the living God from the real world. With the declining power and influence of the ecclesiastical sphere in the West, due in large measure to the pagan forces unleashed during the Renaissance and Enlightenment, people increasingly 19