PopeWatch: Church as Political Party

What, then, will the Christian Party actually do? Philarchus, a devout Christian, is convinced that temporal welfare can flow only from a Christian life, and that a Christian life can be promoted in the community only by an authoritarian State which has swept away the last vestiges of the hated Liberal' infection. He thinks Fascism not so much an evil as a good thing perverted, regards democracy as a monster whose victory would be a defeat for Christianity, and is tempted to accept even Fascist assistance, hoping that he and his friends will prove the leaven in a lump of British Fascists. Stativus is equally devout and equally Christian. Deeply conscious of the Fall and therefore convinced that no human creature can be trusted with more than the minimum power over his fellows, and anxious to preserve the claims of God from any infringement by those of Caesar, he still sees in democracy the only hope of Christian freedom. He is tempted to accept aid from champions of the status quo whose commercial or imperial motives bear hardly even a veneer of theism. Finally, we have Sparticus, also a Christian and also sincere, full of the prophetic and Dominical denunciations of riches, and certain that thehistorical Jesus’, long betrayed by the Apostles, the Fathers, and the Churches, demands of us a Left revolution. And he also is tempted to accept help from unbelievers who profess themselves quite openly to be the enemies of God.

The three types represented by these three Christians presumably come together to form a Christian Party. Either a deadlock ensues (and there the history of the Christian Party ends) or else one of the three succeeds in floating a party and driving the other two, with their followers, out of its ranks. The new party — being probably a minority of the Christians who are themselves a minority of the citizens — will be too small to be effective. In practice. it will have to attach itself to the un-Christian party nearest to it in beliefs about means — to the Fascists if Philarchus has won, to the Conservatives if Stativus, to the Communists if Sparticus. It remains to ask how the resulting situation will differ from that in which Christians find themselves today.

It is not reasonable to suppose that such a Christian Party will will acquire new powers of leavening the infidel organization to which it is attached. Why should it? Whatever it calls itself, it will represent, not Christendom, but a part of Christendom. The principle which divides it from its brethren and unites it to its political allies will not be theological. It will have no authority to speak for Christianity; it will have no more power than the political skill of its members gives it to control the behaviour of its unbelieving allies. But there will be a real, and most disastrous novelty. It will be not simply a part of Christendom, but a part claiming to be the whole. By the mere act of calling itself the Christian Party it implicitly accuses all Christians who do not join it of apostasy and betrayal. It will be exposed, in an aggravated degree, to that temptation which the Devil spares none of us at any time — the temptation of claiming for our favourite opinions that kind and degree of certainty and authority which really belongs only to our Faith. The danger of mistaking our merely natural, though perhaps legitimate, enthusiasms for holy zeal, is always great. Can any more fatal expedient be devised for increasing it than that of dubbing a small band of Fascists, Communists, or Democrats the Christian Party'? The demon inherent in every party is at all times ready enough to disguise himself as the Holy Ghost; the formation of a Christian Party means handing over to him the most efficient make-up we can find. And when once the disguise has succeeded, his commands will presently be taken to abrogate all moral laws and to justify whatever the unbelieving allies of theChristian’ Party wish to do. If ever Christian men can be brought to think treachery and murder the lawful means of establishing the regime they desire, and faked trials, religious persecution and organized hooliganism the lawful means of maintaining it, it will, surely, be by just such a process as this. The history of the late medieval pseudo-Crusaders, of the Covenanters³, of the Orangemen⁴, should be remembered. On those who add `Thus said the Lord’ to their merely human utterances descends the doom of a conscience which seems clearer and clearer the more it is loaded with sin.

All this comes from pretending that God has spoken when He has not spoken. He will not settle the two brothers’ inheritance: `Who made Me a judge or a divider over you?’⁵ By the natural light He has shown us what means are lawful: to find out which one is efficacious He has given us brains. The rest He has left to us.

CS Lewis (1941)

PopeWatch doubts that the Pope has read a word written by CS Lewis:

The Vatican’s long-awaited program for putting Pope Francis’ ecological encyclical into action throughout the church debuted Tuesday, with the pope inviting all Catholics on a journey “to create the future we want: a more inclusive, fraternal, peaceful and sustainable world.”

At the same time, a top Vatican official confirmed that the pope is pondering a journey of his own — a possible trip to COP 26, the next major United Nations climate summit, set for November in Glasgow, Scotland.

That news came at a May 25 press conference where the Vatican Dicastery for Promoting Integral Human Development introduced the Laudato Si’ Action Platform. The ambitious churchwide initiative outlines seven categories of sustainability goals in the spirit of Francis’ 2015 encyclical, “Laudato Si’, on Care for Our Common Home,” which emphasizes integral ecology. Seven sectors of the church are asked to achieve those goals within a seven-year timeframe.

The goals include:

• Adopting renewable energy;
• Achieving carbon neutrality;
• Defending all life;
• Solidarity with Indigenous peoples and vulnerable groups;
• Adopting simpler lifestyles;
• Fostering ecological education and spirituality;
• Advocating for sustainable development;
• Following ethical investment guidelines, including divestment from fossil fuels and other industries that harm the planet.

The platform includes goals for families, parishes and dioceses, schools and universities, businesses and farms, religious congregations, and hospitals and other health care facilities.

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