Divine Dominion ~ Submission To The Attraction
Tags: Akira Akatsuki, Attraction, Authority, Dignity, Divine Dominion, Flask Plan, Freedom, God, Hakoniwa Academy, Heresy, Hierarchy, History, Insurrection, Kouki Akune, Love, Majesty, Medaka Box, Medaka Kurokami, Medaka-sama, Nisio Isin, Obedience, Rebellion, Self-Denial, Student Council, Submission, Supremacy, Truth, Zenkichi Hitoyoshi
“It is the ruler’s responsibility to quell rebellion !“
Medaka Kurokami, Student Council President of Hakoniwa Academy
LOVE IS SUBMISSION TO THE NATURAL ATTRACTION
All history, all experience proves it. Having rejected the sacredness and inviolability of authority in both religion and politics, and asserted “the sacred right of insurrection,” the world finds itself without religion, without faith, without social order, in the midst of perpetual revolutions, checked or suppressed only by large standing armies, while each nation is overwhelmed with a public debt that is frightful to contemplate. This need not surprise us. It is the truth that liberates or makes free, and when truth is denied, or resolved into each one’s own opinion or mental conception, there is nothing to liberate the mind from its illusions and to sustain its freedom. The mind pines away and dies without truth, as the body without food. It was said by one who spake as never man spake, that he who would save his life shall lose it, and experience proves that they who seek this world never gain it. “Ye shall not eat thereof, nor touch it, lest ye die.” This command, which Satan contradicts, is true and good, and obedience to it is the only condition of life, or real success in life. In seeking to be God, man becomes less than man, because he denies the truth and reality of things. It is very pleasant, says Heinrich Heine, to think one’s self a god, but it costs too much to keep up the dignity and majesty of one’s godship. Our resources are not equal to it, and purse and health give way under the effort. Falsehood yields nothing, because it is itself nothing, and is infinitely more expensive than truth. Falsehood has no support, and can give none; whoever leans on it must fall through. And if ever there was a falsehood, it is that man is God, or independent of God.
The whole question between Rome and the world, turn it as we will, comes back always to this: Is man God, or the creature of God? He certainly is not God: then he is a creature, and God has created him and owns him, is his Lord and Master. He, then, is not independent of God, for the creative act of God is as necessary to continue him in existence and to enable him to act, to fulfil his destiny, or to attain his end or supreme good, as it was to call him from nothing into existence. God is the principle, medium, and end of our existence. Separation from God, or independence of him, is death; for we live, and move, and have our being in him, not in ourselves. The universe, when once created, does not go ahead on its own hook or of itself without further creative intervention ; for the creative act is not completed in relation to the creature, till the creature has fulfilled its destiny or reached its end. God creates me and at each moment of my existence as much and as truly as he did Adam, and the suspension of his creative act for a single instant would be my annihilation. So of the universe. He creates me, indeed, a second cause and a free moral agent; but even in my own acts or causation I depend on him as my first cause, as the cause of me as a second cause, and in my own sphere I can cause or act only by virtue of his active presence and concurrence. When I attempt to act without him, as if I were independent of him, as our first parents did in following the suggestions of Satan, I do not cease to exist physically, but I die morally and spiritually, lose my moral life, fall into abnormal relations with my Creator, and am spiritually dead; for my moral and spiritual life depends on my voluntary obedience to the law of all created life: “Ye shall not eat thereof, or touch it, lest ye die.”
But the right to govern implies the correlative duty of obedience. If God has the right to govern us, then we are bound to obey him and do his bidding, whatever it may be. There is nothing arbitrary in this, it is founded in the relation of creator and creature, and God himself could not make it otherwise without annihilating all creatures and ceasing to be creator. God could not create existences without giving them a law, because their very relation to him as his creatures imposes on them an inflexible and invariable law, which, if created free agents, they may, indeed, refuse to obey, but not and live. Here is the whole philosophy of authority and obedience. We must not confound the symbols employed in Genesis with the meaning they symbolize. The command given to our first parents was simply the law under which they were placed by the fact that they were creatures, that God had made them, and they belonged to him, owed him obedience, and could not disobey him without violating the very law of their existence. They cannot but die, because they depart from the truth of things, deny their real relation to God, and go against the divine order, conformity to which is in the nature of the case their only condition of life. So Rome teaches in accordance with our highest and best reason. The world, listening to the flattering words of Satan and the allurements of the flesh, denies it, and says, “Ye shall not surely die;” you may sin and live, may become free and independent, be as gods yourselves, your own master, teacher, and guide. Hence the inevitable war between Rome and the world, she striving to secure the obedience of men and nations to the law of God, and it striving to maintain their independence of the law, and to make them believe that they can live a life of their own, which in the nature of the case is not life, but death.
Other considerations, no doubt enter into the worship of God beside the simple fact that he is our Creator, but that fact is the basis of our moral obligation to obey him. This obligation is obscured when we seek for it another basis, as in the intrinsic worth, goodness, or excellence of God. No doubt, God deserves to be adored for his own sake, to be loved and obeyed for what he is in and of himself, but it is not easy to prove to men of the world that they are morally bound to love and obey goodness. These higher views of God which convert obedience into love, and would enable us to love God even if he did not command it, and to desire him for his own sake without reference to what he is to us, may in some sense be attained to, and are so by the saints, but there are few of us perfect enough for that. The law certainly is an expression of the goodness and love of the Creator, as is creation itself, but this is not precisely the reason why it is obligatory. It is a good reason why we should love the law and delight in it, but not the reason why we are bound to obey it . We are bound to obey it because it is the law of our Creator, who has the sovereign right to command as, and hence religion cannot be severed from morality. No act of religion is of any real worth that is not an act of obedience, of submission of our will to the divine will, or which is not a frank acknowledgment of the divine sovereignty and the supremacy of the moral law. There must be in it an act of self-denial, of self-immolation, or it is not a true act of obedience, and obedience is better than any external offerings we can bring to the altar.
Here is where the world again errs. It is ready to offer sacrifices to God, to load his altars with its offerings of the firstlings of flocks and herds, and the fruits of the earth, but it revolts at any act of obedience, and will not remember that the sacrifices pleasing to God are an humble and contrite heart. It would serve God from love, not duty, forgetting that there is no love where there is no obedience. The obedience is the chief element of the love: “If ye love me, keep my commandments.” We show our love to the Father by doing the will of the Father. There is no way of escaping the act of submission, and walking into heaven with pur heads erect, in our own pride and strength, and claiming our beatitude as our right, without ever having humbled ourselves before God. We may show that the law is good, the source of light and life; we may show its reasonableness and justness, and that there is nothing degrading or humiliating in obeying it; but, whatever we do in this respect, nothing will avail if the act of obedience be withheld. Till the world does this, submits to the law, no matter what fine speeches it may make, what noble sentiments it may indulge, what just convictions it may entertain, or what rich offerings it may bring to the altar, it is at enmity with God, and peace between it and Rome is impossible.
God is in Christ reconciling the world to himself, but there can be no reconciliation without submission. God cannot change, and the world must. No humiliating conditions are imposed on it, but it must acknowledge that it has been wrong, and that the law it has resisted is just and right, and, above all, obligatory. This is the hardship the world complains of. But what reason has it to complain? What is demanded of it not for its good, or that is not demanded by the very law of life itself? The world demands liberty, but what avails a false and impracticable liberty? True liberty is founded in justice, is a right, and supported by law. We have shown, time and again, that the church suppresses no real liberty, and asserts and maintains for all men all the liberty that can fall to the lot of any created being. It demands the free exercise of human reason. In what respect does the church restrain freedom of thought? Can reason operate freely without principles, without data, without light, without any support, or anything on which to rest? What is the mind without truth, or intelligence in which nothing real is grasped? We know only so far as we know truth, and our opinions and convictions are worth nothing in so far as they are false, or not in accordance with the truth that we neither make nor can unmake, which is independent of us, independent of all men, and of all created intellects. What harm, then, does the church do us when she presents us infallibly that truth which the mind needs for its support, and reason for its free operation? Society needs law, and how does the church harm it by teaching the law of God, without which it cannot subsist? Men need government. What harm does the church do in declaring the supreme law of God, from which all human laws derive their force as laws, and which defines and guarantees both authority and liberty, protects the prince from the turbulence of the mob, and the people from the tyranny of the prince?
As sure as that man is God’s creature and bound to obey God, there is for him no good independent of obedience to the law of God; and equally sure is it that obedience to that law secures to him all the good compatible with his condition as a created existence. The mystery of the Incarnation, in which God assumes human nature to be his own nature, gives him the promise of even participating in the happiness of God himself. This happiness or beatitude with God in eternity is the end for which man was created, and is included in the creative act of which it is the completion or fulfilment. In estimating the good which is sure to us by conformity to the divine order and obedience to the divine law, we must take into the account our whole existence from its inception to its completion in Christ in glory, and include in that good not only the joys and consolations of this life, but that eternal beatitude which God through his superabundant goodness has provided for us, and remember that all this we forfeit by obeying the law of death rather than the law of life. We can fulfil our destiny, attain to the stature of full-grown men, or complete our existence only by conforming to the divine order, by adhering to the truth, and obeying the law of life. Instead, then, of regarding the church as our enemy, as opposed to our real good, we should regard her as our true friend, and see in her a most striking proof of the loving-kindness of our God. In her he gives us precisely what we need to teach us his will, to make known to us the truth as it is in him, and to declare to us in all the vicissitudes and complexities of life the requirements of the law, and to be the medium of the gracious assistance we need to fulfil them.
No good thing will God withhold from them that love him. And he gives us all good in giving us, as he does, himself. Nor does he give us only the goods of the soul. He that will lose his life in God shall find it. “Seek first the kingdom of God and his justice, and all these things”—the things which the Gentiles seek after— “shall be added to you.” They who lay up the most abundant treasures in heaven have the most abundant treasures on earth. The true principle of political economy, which the old French Economists and Adam Smith never knew, is self-denial, is in living for God and not for the world, as a Louvain professor has amply proved with a depth of thought, a profound philosophy, and a knowledge of the laws of production, distribution, and consumption seldom equalled. “I have been young, and now I am old, but never have I seen the righteous forsaken, or his seed begging bread.” No people are more industrious or more bent on accumulating wealth, than our own, but so little is their self-denial and so great is their extravagance that the mass of them are, notwithstanding appearances, really poor. The realized capital of the country is not sufficient to pay its debts. We have expended the surplus earnings of the country for half a century or more, and the wealth of the nation is rapidly passing into the hands of a few money-lenders and soulless mammoth corporations, already too strong to be controlled by the government, whether State or General. If it had not heen for the vast quantities of cheap unoccupied lands easy of access, we should have seen a poverty and distress in this country to be found in no other. The mercantile and industrial system inaugurated by the Peace of Utrecht in 1713, and which is regarded as the crowning glory of the modern world, has added nothing to the real wealth of nations. But this is a theme foreign to our present purpose, and has already carried us too far. We will only add that the true Christian has the promise of this life and of that which is to come.
Catholic World, October 1867, Volume 7, N°31, p 12-17
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