the american republic-第22章
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nforce respect for its legitimate authority and compel obedience to the laws； is held to be despotic； tyrannical； oppressive； and resistance to it to be obedience to God； and a wild howl rings through Christendom against the prince that will not stand still and permit the conspirators to cut his throat。 There is hardly a government now in the civilized world that can sustain itself for a moment without an armed force sufficient to overawe or crush the party or parties in permanent conspiracy against it。
This result is not what was aimed at or de… 123 sired； but it is the logical or necessary result of the attempt to erect the state on atheistical principles。 Unless founded on the divine sovereignty； authority can sustain itself only by force； for political atheism recognizes no right but might。 No doubt the politicians have sought an atheistical； or what is the same thing； a purely human； basis for government； in order to secure an open field for human freedom and activity； or individual or social progress。 The end aimed at has been good； laudable even； but they forgot that freedom is possible only with authority that protects it against license as well as against despotism； and that there can be no progress where there is nothing that is not progressive。 In civil society two things are necessarystability and movement。 The human is the element of movement； for in it are possibilities that can be only successively actualized。 But the element of stability can be found only in the divine； in God； in whom there is no unactualized possibility； who； therefore； is immovable； immutable； and eternal。 The doctrine that derives authority from God through the people； recognizes in the state both of these elements； and provides alike for stability and progress。
This doctrine is not mere theory； it simply 124 states the real order of things。 It is not telling what ought to be； but what is in the real order。 It only asserts for civil government the relation to God which nature herself holds to him； which the entire universe holds to the Creator。 Nothing in man； in nature； in the universe； is explicable without the creative act of God； for nothing exists without that act。 That God 〃in the beginning created heaven and earth；〃 is the first principle of all science as of all existences； in politics no less than in theology。 God and creation comprise all that is or exists； and creation； though distinguishable from God as the act from the actor； is inseparable from him； 〃for in Him we live and move and have our being。〃 All creatures are joined to him by his creative act； and exist only as through that act they participate of his being。 Through that act he is immanent as first cause in all creatures and in every act of every creature。 The creature deriving from his creative act can no more continue to exist than it could begin to exist without it。 It is as bad philosophy as theology； to suppose that God created the universe； endowed it with certain laws of development or activity； wound it up； gave it a jog； set it agoing； and then left it to go of itself。 It cannot go of itself； because it does not exist 125 of itself。 It did not merely not begin to exist； but it cannot continue to exist； without the creative act。 Old Epicurus was a sorry philosopher； or rather； no philosopher at all。 Providence is as necessary as creation； or rather； Providence is only continuous creation； the creative act not suspended or discontinued； or not passing over from the creature and returning to God。
Through the creative act man participates of God； and he can continue to exist； act； or live only by participating through it of his divine being。 There is； therefore ； something of divinity； so to speak； in every creature； and therefore it is that God is worshipped in his works without idolatry。 But he creates substantial existences capable of acting as second causes。 Hence； in all living things there is in their life a divine element and a natural element； in what is called human life； there are the divine and the human； the divine as first and the human as second cause； precisely what the doctrine of the great Christian theologians assert to be the fact with all legitimate or real government。 Government cannot exist without the efficacious presence of God any more than man himself； and men might as well attempt to build up a world as to attempt to found a state without 126 God。 A government founded on atheistical principles were less than a castle in the air。 It would have nothing to rest on； would not be even so much as 〃the baseless fabric of a vision；〃 and they who imagine that they really do exclude God from their politics deceive themselves； for they accept and use principles which； though they know it not； are God。 What they call abstract principles； or abstract forms of reason； without which there were no logic； are not abstract； but the real； living God himself。 Hence government； like man himself； participates of the divine being； and； derived from God through the people； it at the same time participates of human reason and will； thus reconciling authority with freedom； and stability with progress。
The people； holding their authority from God； hold it not as an inherent right； but as a trust from Him； and are accountable to Him for it。 It is not their own。 If it were their own they might do with it as they pleased； and no one would have any right to call them to an account； but holding it as a trust from God； they are under his law； and bound to exercise it as that law prescribes。 Civil rulers； holding their authority from God through the people； are accountable for it both to Him and to them。 If 127 they abuse it they are justiciable by the people and punishable by God himself。
Here is the guaranty against tyranny； oppression； or bad government； or what in modern times is called the responsibility of power。 At the same time the state is guarantied against sedition； insurrection； rebellion； revolution； by the elevation of the civic virtues to the rank of religious； virtues； and making loyalty a matter of conscience。 Religion is brought to the aid of the state； not indeed as a foreign auxiliary； but as integral in the political order itself。 Religion sustains the state； not because it externally commands us to obey the higher powers； or to be submissive to the powers that be； not because it trains the people to habits of obedience； and teaches them to be resigned and patient under the grossest abuses of power； but because it and the state are in the same order； and inseparable； though distinct； parts of one and the same whole。 The church and the state； as corporations or external governing bodies； are indeed separate in their spheres； and the church does not absorb the state； nor does the state the church； but both are from God； and both work to the same end； and when each is rightly understood there is no antithesis or antagonism between them。 Men serve God in serving the state as 128 directly as in serving the church。 He who dies on the battle…field fighting for his country ranks with him who dies at the stake for his faith。 Civic virtues are themselves religious virtues； or at least virtues without which there are no religious virtues； since no man who loves not his brother does or can love God。
The guaranties offered the state or authority are ample； because it has not only conscience； moral sentiment； interest； habit； and the via inertia of the mass； but the whole physical force of the nation； at its command。 The individual has； indeed； only moral guaranties against the abuse of power by the sovereign people； which may no doubt sometimes prove insufficient。 But moral guaranties are always better than none； and there are none where the people are held to be sovereign in their own native right and might； organized or unorganized； inside or outside of the constitution； as most modern democratic theorists maintain； si
