Christianity and politics

The relationship between Christianity and politics is a historically complex subject and a frequent source of disagreement throughout the history of Christianity, as well as in modern politics between the Christian right and Christian left. There have been a wide variety of ways in which thinkers have conceived of the relationship between Christianity and politics, with many arguing that Christianity directly supports a particular political ideology or philosophy. Along these lines, various thinkers have argued for Christian communism, Christian socialism, Christian anarchism, Christian libertarianism, or Christian democracy. Others believe that Christians should have little interest or participation in politics or government.For Christians above all men are not permitted forcibly to correct the failings of those who sin. Secular judges indeed, when they have captured malefactors under the law, show their authority to be great, and prevent them even against their will from following their own devices: but in our case the wrong-doer must be made better, not by force, but by persuasion. For neither has authority of this kind for the restraint of sinners been given us by law, nor, if it had been given, should we have any field for the exercise of our power, inasmuch as God rewards those who abstain from evil by their own choice, not of necessity. Consequently much skill is required that our patients may be induced to submit willingly to the treatment prescribed by the physicians, and not only this, but that they may be grateful also for the cure. For if any one when he is bound becomes restive (which it is in his power to be), he makes the mischief worse; and if he should pay no heed to the words which cut like steel, he inflicts another wound by means of this contempt, and the intention to heal only becomes the occasion of a worse disorder. For it is not possible for any one to cure a man by compulsion against his will. The relationship between Christianity and politics is a historically complex subject and a frequent source of disagreement throughout the history of Christianity, as well as in modern politics between the Christian right and Christian left. There have been a wide variety of ways in which thinkers have conceived of the relationship between Christianity and politics, with many arguing that Christianity directly supports a particular political ideology or philosophy. Along these lines, various thinkers have argued for Christian communism, Christian socialism, Christian anarchism, Christian libertarianism, or Christian democracy. Others believe that Christians should have little interest or participation in politics or government. The Hebrew Bible contains a complex chronicle of the Kings of Israel and Judah, written over the course of many generations by authors whose relationships and intimacy with the rulers of the several kingdoms fluctuated widely in both intimacy and respect. Some historical passages of the Hebrew Bible contain intimate portrayals of the inner workings of the royal households of Saul, David and Solomon. The accounts of subsequent monarchs are frequently more distanced and less detailed and frequently begin with the judgment that the monarch 'did evil in the sight of the Lord'. The Christian New Testament instead begins with the story of Jesus, crucified as a criminal who had offended both the Jewish priesthood and the Roman imperial authorities. At least to outward appearances, Jesus was at the periphery of political life and power in the Roman province of Judea. Early Christians were described by Celsus as those who refused military service and would not accept public office, nor assume any responsibility for the governing of cities. Origen confirms this description and adds that Christians do more for the good of the empire by forming an 'army of piety' that prays for the well-being of the emperor and the safety of the empire. It has been argued that Christianity made a significant positive contribution to the development of modern democracy. The Christian right within evangelical Christianity has formed many of its political views on social issues such as abortion, homosexuality and public education from passages in both the Old Testament and the New Testament. In the Epistle to the Romans, chapter 13:1-7, Paul instructs Roman Christians to submit to government. See also 1 Peter 2:13-17 and Titus 3:1 for parallels. Mainstream theologians and the Christian right have interpreted Romans 13:1–7 to mean Christians should support the state and wield the sword when necessary, as God has instituted the idea of governments to be his main tool to preserve social order. The first Jewish Christian communities, as described in the Acts of the Apostles, were organized along a principle of communal ownership of goods. The Christian left have interpreted these and other passages to mean that an ideal society would be based on Christian socialism or Christian communism. There are other intentional christian communities that, inspired by the first christian church as described in Acts 2 and 4, share all their possessions in an effort to put into action Christ's command to love God and neighbour. The Simple Way, the Bruderhof communities, and the Hutterites are all inspired, to some degree, by the model of church community described in Acts. An emerging tradition of political thought, Christian libertarians maintain that state intervention to promote piety or generosity can be unethical and counterproductive. Coercion by threat of violence robs otherwise moral acts of their virtue, inspires resentment and disrespect even for just laws on the part of the coerced, and has a spiritually deleterious effect upon the coercers. As John Chrysostom, late 4th-century Church Father and Archbishop of Constantinople, writes in his work On the Priesthood (Book II, Section 3),