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

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Althusius_0002 9/10/05 4:09 PM the doctrine of Christ, disorders were produced that had not existed before. When Paul was teaching at Ephesus, Demetrius stirred up sedition because of the persecution of Paul. Similarly the Jews who persecuted Paul in the temple stirred up tumults. Today in France, Belgium, Hungary, Poland, and other realms persecution causes disorders, tumults, and seditions. But where there are no persecutions, there everything is peaceful, even though there are different religions. Consequently we rightly say that the persecution of Christians has always been the cause of the greatest evils. Whoever therefore wishes to have a peaceful realm should abstain from persecutions. He should not, however, permit the practice of a wicked religion lest what occurred to Solomon may happen to him. 45 But if he cannot prohibit it without hazard to the commonwealth, he is to suffer it to exist in order that he not bring ruin to the commonwealth. 46 So the emperor Constans, son of Constantine the Great, permitted the religion and collegia of the Arians not for their benefit, but for the commonwealth’s. And Theodosius tolerated this sect against his will. Franz Burckhard therefore errs, 47 and the Jesuits with him, who think that the magistrate is not able to tolerate diverse religions. For it is not asked whether two or more religions may be possible, which we deny with them. Nor is it asked whether the magistrate is able to embrace two or more religions, which we deny. Nor is it asked whether the magistrate has the power of deciding against the Word of God about religion, which is denied. [§ 66] But it is asked, when certain cities or estates in a realm embrace different opinions in their creeds—for the defense of which each alleges the Word of God—whether the magistrate who embraces the opinion of one party may persecute the remaining dissenters by force of arms and the sword. We may say in this case that the magistrate who is not able, without peril to the commonwealth, to change or overcome the discrepancy in religion and creed ought to tolerate the dissenters for the sake of public peace and tranquillity, blinking his eyes and permitting them to exercise unapproved religion, lest the entire realm, and with it the household of the church, be overthrown. He shall therefore tolerate the practice of diverse religions as a skilled navigator bears with diverse and conflicting winds and clashing waves. Just as amidst these winds and waves the navigator brings his ship safely into the harbor, so the magistrate directs the commonwealth in a manner that keeps it free from ruin for the welfare of the church. [§ 67] The second heading under the defense and protection of the church is the removal and abolition of all obstacles and impediments by which the welfare, development, and advancement of churches and schools are hindered. … [§ 68] The magistrate shall therefore publish interdicts that prohibit the importation or sale of heretical books in the province. [§ 69] He shall not permit heretics or atheists to be admitted to office in the church or schools, nor shall he tolerate conventicles and collegia for wicked religion to be secretly held. … [§ 72] The magistrate shall take care that in all matters in which he is able he does not fail to furnish whatever maybe necessary for the true acknowledgment and reverence of God. … Endnotes [1] [Chapters XXVIII–XXXVI, together with the first and larger part of XXXVII, and the latter part of XXXVII respectively.] [2] “For if anyone does not take responsibility for his own, and especially those of his household, he has denied the faith, and is worse than an infidel.” I Timothy 5:8. “Whoever presides, let him preside with care.” Romans 12:2. [3] [Chapters XXVIII–XXXVI and the first part of XXXVII respectively.] [4] [Chapters XXVIII and XXIX–XXXVI respectively. In this translation, however, Chapter XXXVII will also be presented as a part of “Secular Administration,” largely because its discussion of the administration of things, both public and private, is almost entirely civil or secular in nature.] [5] Commentarii (II Samuel 23:3). [6] [7] I Chronicles 23 ff.; I Kings 4 ff.; II Chronicles 2:12; 14; 15; 17; 19; 23; 30 f.; 34 f.; II Kings 12; 18; 22. We have identified the ecclesiastical functions in Chapter VIII above. [8] We will discuss the magistrate’s role more specifically and extensively in this chapter. In his performance of this role the clergy and all others are expected to obey the magistrate. Romans 13. [9] So teach the examples of David (II Samuel 12; 24), Hezekiah (II Kings 20:19), Asa (II Chronicles 16), Jehoshaphat (II Chronicles 20), Jeroboam (I Kings 13), Jehu (I Kings 16), Ahab (I Kings 21), Ahaziah (II Kings 1), and Manasseh (II Kings http://oll.libertyfund.org/Home3/EBook.php?recordID=0002 Page 106 of 132
Althusius_0002 9/10/05 4:09 PM 21). See also Jeremiah 1:10; Ezekiel 3:2 ff.; and Hebrews 13:17. [10] [11] Exodus 12. Judges 6. [12] II Samuel 6. See also Solomon (I Kings 2 f.; 6 f.; II Chronicles I), and Asa (I Kings 15:12–15). [13] [14] II Chronicles 24. II Chronicles 29; II Kings 22. [15] See the following examples: Deuteronomy 32; Joshua 23 f.; I Chronicles 29; I Kings 8; II Chronicles 14; 20; 30; 34; I Samuel 12:14 ff.; Ezra 3:1 ff.; Nehemiah 3; Psalms 22; 122; 132; Leviticus 8; 10:16 f.; Numbers 4:15 ff. [16] [17] [18] Psalm 24:1. [1 Timothy 6:15.] Deuteronomy 26: 17–19. [19] See the imperial German constitutions of 1555 [when Ferdinand I was elected emperor], and Chapter XIX above [which presents the laws and conditions under which Charles V was elected emperor in 1519]. [20] For this reason many kings wished to be priests and pontiffs, as Petrus Gregorius says. De republica, VIII, 2, 6–9. Such were Melchizedek (Genesis 14), Samuel (I Samuel 3 ff.) and Eli before Samuel (I Samuel 2). [21] [22] Code VIII, 39, 3. Digest XLVI, 1, 22. [23] I Kings 14:16. See also Junius Brutus, Defence of Liberty Against Tyrants, quest. 2. [24] [Althusius here quotes or refers to the following Biblical material: I Samuel 12:17, 25; 13:14; Ezekiel 7:23 ff.; Deuteronomy 28:45 ff.; 29:12 ff.; II Kings 25:9; 17; II Chronicles 21:14; 24:20, 23; 15; I Kings 11:33; Judges 2:20; I Samuel 15:26; II Samuel 21:1 ff.; 24:2 ff.; Jeremiah 15:4 ff.; 17:20 ff.; I Kings 16:2 ff.; II Chronicles 21:13 f.; 34:23 f.; I Kings 14:16; II Kings 17:34–41; Psalm 82; II Kings 25:9; 17; Isaiah 60:12; Psalm 73:27; 2:10 f.; 94:15, 20; I Kings 12:23 ff.; Ezra 6:12; Joshua 24:11, 20; Judges 6:6. For profane examples he calls attention to Petrus Gregorius, De republica, VIII, 2; XIII, 10; Lambert Daneau, Politices christianae, III; Junius Brutus, Defence of Liberty Against Tyrants, quest. 1 and 2; Melchior Junius, Politicarum quaestionum, I, quest. 6. He also notes that “the entire Florentine realm was overthrown because of the violation and rupture of this covenant, and the idolatry and sins of the inhabitants.” ] [25] The Kingdom and the Regal Power, IV, 6. [26] I Chronicles 11:3–5; II Samuel 5:3; I Samuel 10:17 ff.; II Chronicles 23:3; II Kings 11:17; 14:21; and other evidences that we have mentioned above. [27] The Kingdom and the Regal Power, IV, 8. [28] Many testimonies exist concerning the compact of the people and king entered into with God: II Kings 11:17; 23:1–4; II Samuel 3:20; II Chronicles 15:12–15; 23:16. A formula for this compact together with a subscribing list of contractors is given in Nehemiah 10. [29] [30] [31] This is evident from Deuteronomy 17:16 ff.; Joshua 1:8; I Samuel 12:15 ff.; Exodus 19 f.; 28–30. II Corinthians 5:18–20; Acts 6:4. Concerning the presbytery, see Chapter VIII above. [32] Romans 13; Matthew 17:27; Acts 26; Novel LXXXIII (pref.); LXXXVI, 1; CXXIII, 20 f.; Marsilius of Padua, The Defender http://oll.libertyfund.org/Home3/EBook.php?recordID=0002 Page 107 of 132
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Johannes Althusius: Politica - Hubertlerch.com - HubertLerch.com

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