Johannes Althusius: Politica - Hubertlerch.com - HubertLerch.com

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[55] Pliny [Pliny the Younger, Panegyric on Trajan ].
[56] [Botero’s point, which is not explained by Althusius, is that reverence ( reverentia) resides in the people, but the means of
producing reverence, namely authority ( auctoritas), resides in the magistrate. Henceforth Althusius will follow Botero and speak
not of reverence but of authority, by which he will mean, however, not what Botero means by auctoritas, but something much
closer to reverentia, namely, respect for authority. Therefore, in this chapter the word has been translated as “respect for
authority,” except where Botero’s or some other special use would seem to be intended.
Botero’s point is made in one of the supplements of Practical Politics, that is, in Book I of “The Authority of the Prince.” George
A. Moore, Botero’s translator, entitles this supplement “The Reputation of the Prince.” ]
[57] [ Politicorum sive civilis doctrinae, VI, 8.]
[58]
Nebuchadnezzar excelled in this greatness. Daniel 5:19 f.
[59] Politicorum sive civilis doctrinae, IV, 9.
[60] [Outward strengths are discussed, oddly enough, as the second part of modesty, and include dignity, urbanity, and facility
in speech, and discipline and refinement in body. After discussing these inward and outward strengths that produce respect for
authority, Althusius then turns to contempt for authority, which is the result of corrupt forms of the magistrate’s imperium, the
failure of his ventures, and unfortunate moral qualities.]
[61]
Ecclesiastes 1:13.
[62] [The following discussion of the things that practice teaches is an unacknowledged restatement and abridgment of Giovanni
Botero, Practical Politics, II, 6.]
[63]
“A wise man sees evil and flees from it.” Proverbs 2 [12:26?]
[64] This experience was present in Moses, Joshua, David, Samuel, and Jehoshaphat, and others. For they did not come to the
principate until after they had been involved in many adversities.
[65] Dissertationes, I, disc. 4.
[66] [The discussion of counselors that follows refers most often to Innocent Gentillet, Against Nicholas Machiavell; Gregory
Richter, Axiomata Politica; Petrus Gregorius, De republica and Syntagma juris univeri. ]
XXVIII ECCLESIASTICAL ADMINISTRATION
[§ 1] THIS COMPLETES the discussion of political prudence as a rule and norm employed in the administration of the
commonwealth and entrusted imperium. We turn now to the types of administration. There are two types: one is universal, and
the other particular.
1
The former is public administration, and the latter private. In the former the supreme magistrate is
concerned with the whole body of the commonwealth, and in the latter with the members and parts of it.
[§ 2] Universal administration is the process by which the public functions and goods in the entire territory of the realm,
commonwealth, and universal association are handled, directed, and diligently managed for the utility and welfare of the total
commonwealth.
2
This universal administration is twofold. One aspect of it pertains to public functions, and the other to public
things.
3
[ § 3 ] The administration of the public functions of the realm is either ecclesiastical or secular.
4
John Piscator says that
what is just is known from the second table, and ruling in fear of God is understood according to the first.
5
Both are of concern to
the magistrate, as can be demonstrated by examples of pious kings, namely, of David, Solomon, and others who followed them.
6
[§ 4] Ecclesiastical functions are the means whereby the kingdom of God ( regnum Dei) is introduced, promoted, cared for, and
conserved in the commonwealth or political realm.
7
Ecclesiastical administration is the process by which these ecclesiastical
functions are administered according to what is prescribed in the Word of God. [§ 5] This ecclesiastical administration by the
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