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by David McAllister

Editor's Note: This article was originally published by the National Reform Association in the early part of this century as part II of a series of "Studies in Christian Citizenship." It has been edited slightly for its inclusion here.

Definition of Terms

In studying the principles and duties of Christian citizenship it may be well to begin with a definition of the words, "nation," "state," and "government."

The first of these words, "nation," is from the Latin verb nascor, "to be born," and refers to the origin of the civil or political being, suggesting also the relation of its constituent elements by birth. This term stands closely connected with Aristotle's famous definition of man as "by nature a political animal" (see his Politics, Book I., ii. 9). This has been followed by many celebrated writers, such as Bluntschli, who says "der Stat ist der Mann," "the state is man." Hence, the word "nation" gives the idea of a social or collective civil or political being grounded in man's nature, born with man, and found wherever the generations of mankind are born into the world.

The second word, "state," from the Latin verb sto, "to stand" or "to endure," expresses more particularly the permanence or continuity of the political being. The generation of mankind with which the nation has its birth passes away, but the state remains. Louis XIV of France, arrogantly applying to himself what political writers in his own country had said, like Bluntschi, "l'etat, c'est l'homme," "the state is man," ventured to affirm, "l'etat, c'est moi," "I am the state"; but when dying he exclaimed, "I pass away, but the state shall endure." This term "state" has a twofold sense, particularly in our own country, where it is employed to signify one of the many commonwealths of which our Union is composed. The word "state" is also used generally as synonymous with the word "nation," as in the sentence, the United States form a single state. The term "state" seems preferable and is the one generally used by writers on political science for the nation with its organized government.

The third term, "government," is from the Greek verb meaning, "to steer or direct." It is applied literally to the steering of a boat, and then figuratively to the directing or controlling of the ship of state. The government of a state or nation is not the nation or state itself. It may pass away like a reigning monarch, to be succeeded by another government. Not only did the monarch Louis XIV pass away, but the French monarchical government ceased to exist, while the state or nation of France still endures as a republic.

Thus, the nature of man involves in itself the substance of the state, or the principles of national life. In other words, the Creator has implanted in mankind the true idea of the state. In this way the state, like the family, is a divine institution, and civil government, like marriage, an ordinance of God.

The Concept of the State from History

Writers on political science have distinguished between the concept and the idea of the state. Perhaps a clearer distinction would be between the state as an historical fact and the state conformed to its true idea. Any actual state may be termed as by Bluntschli, "die politisch organisirte Volksperson eines bestimmten [the politically organized public person of a definite land]," ("Lehre vom modernen Stat," vol. 1., p. 51); and it may be affirmed that the concept of a state, or its principle of unity, "is that particular phase of human nature, and of human need, which at any particular stage in the development of that nature, is predominate and commanding." But that is the conception of a state and the true idea of the state. It is the concept or true idea of what the state may actually be, but not the ideal state. And hence the study of all states that have ever existed in human history cannot furnish us, from these states themselves, with the true idea of the state. It is the record of history as well as the teaching of revealed theology, that the state as well as individual man and the family has fallen from the idea originally implanted in man's nature. History serves as a warning against corruptions of the state, and enforces the duty of discovering amidst departures from the divinely appointed nature of things the true idea of the state.

The Light of the Sacred Scriptures

Revealed moral law affords the needed supplement to the light of nature in attaining a true idea of the state. The law of Him who made man and imbedded the state in his nature is given in both nature and revelation. The Holy Scriptures of the Christian religion must be studied along with the history of nations in order to grasp fully and clearly the idea of the Christian state, which in man's fallen condition is the true idea of the state. A very considerable part of the most trustworthy history of ancient nations is found only in the Sacred Scriptures. And throughout the Word of God large portions of legislation, poetry, prophecy, and doctrinal teaching apply directly to the state. No wonder Milton has honored the Holy Scriptures:

As better teaching
The solid rules of civil government
In their majestic, unaffected style,
Than all the oratory of Greece or Rome;
In them is plainest taught the easiest learnt,
What makes a nation happy and keeps it so,
What ruins kingdoms and lays cities flat
(Paradise Regained, Book iv. 345).

The ideal state of the perfect future will have learned from history and the natural and revealed laws of God the true idea of its constitution and administration.

Analysis of the Idea of the State

It will be helpful to try to analyze the idea of the state. What elements may be noted as included in it? The answer to this question will be in many respects the same by all schools of political science. But Christian political philosophy gives, as a whole, its distinctive answer, though this may be differently summed up and stated.

1. The state is a social or collective being.

   It is made up of individuals dwelling together in a community of life. An old Latin proverb reads, "unus homo nullus homo [a man alone is not truly man]." When the triune God Jehovah made man in His own image, He made him a social being. The social nature of man is thus proof of the trinity of persons in the Godhead. Aristotle's "political animal" would not be the highest type of animal creation were it not for its preeminent social nature. The word political implies dwelling together in the social bonds of a city or other civil community.

2. The state is an organized society.

   Bluntschli says, "der Stat ist die organisirte Menschheit", again, "der Stat ist die politisch organisirte Volksperson." That is, "the state is organized humanity--the organized national person." It is not a mass-meeting. Much less is it a collection of individual parts held together by external pressure. It is not like a flock of birds or a swarm of bees. It is not a mere physical organism. Herbert Spencer's political theory finds a complete analogy between civil society and a physical being (see Social Statics, p. 9). But the organism of the state is not one that sickens and weakens and dies a natural death. It is a self-conscious organism which need know no decadence, except in the violation of the law of its true idea. "There is no fatal necessity, no iron decree coming down from between mountains of brass, compelling the certain decline and disastrous fall of nations. Many a Sarmatia has fallen unwept, but not one without a crime" (Dr. J. R. W. Slaone, in The Christian Statesman of Sept. 2, 1867). As the old Roman orator Cicero affirmed of the state, "it is constituted perpetual." Hence,

3. The state has continued distinctive identity.

   The unity of the human race affords room for diversity. And this diversity is to be found among states and nations as well as among individuals. The true idea of the state will never embrace the whole human race in one national organization. It does not contemplate a universal state. Each state will preserve through continuous development a continued identity of character. This is grotesquely but truthfully set forth in the popular names of nations, as Brother Jonathan and John Bull, the impersonations of peculiar national characteristics. Many authors look forward to a world-wide state. But the ideal unity of the human race yet to be realized, will not be in a single universal state, but in the perfect harmony of many different states, each conformed to the true idea of the state, though with varying characteristics.

4. The state has comprehensive and exclusive authority.

   Individuals possess the right of expatriation, but they cannot continue stateless. They must be under some state authority. All persons and organizations, including political or civil incorporations and unincorporated societies, as well as families, and even the church, in so far as may not interfere with her spiritual independence properly interpreted, come under the authority of the state. The true idea of the state can never admit an imperium in imperio. That would mean two coincident political organizations controlling one and the same national domain, a condition necessarily subversive of national unity and life. Closely related to this--

5. The state is vested with sovereignty.

   That is, in its sphere, no external earthly power is over the individual state. Deprive a state of its sovereignty, and it ceases at once to be a state. There can be international tribunals whose decisions will influence the conduct of a state. And a sovereign state may limit itself; but if limited by any other earthly power it has lost its sovereignty. This element in the true idea of the state teaches sovereignty under the Supreme Ruler. A declaration of national independence, like our revolutionary fathers, should acknowledge dependence on God.

6. The state is a moral person.

   A fuller discussion of this point will follow in a special study (see: "The Moral Personality of the Nation," by T. H. Acheson). In connection with the sovereignty of the state it should here be remarked in passing that the immediate subjection of a sovereign power to divine law makes that power itself the interpreter of that law. It may avail itself of aid from other sources in reaching an accepted application of God's law to its own conduct; but as a sovereign state, with no earthly superior, it must finally interpret and apply that law for itself. This it is competent to do only as a true moral person. (For a pretty full discussion of this point see this writer's Manual of Christian Civil Government, pp. 106-116).

Two quotations from standard authors must close this study: "The state is a moral person, that is, a being which can and ought to be conscious of its duties, and which for the fulfilling of these duties is responsible before God and mankind" (Bluntschli, Statslehre, p. 14).

"The individual becomes a person in the nation, and this involves the existence of the nation as also a person, for personality, as it is formed in relations, can subsist only in an organic and moral relationship--a life which has a universal end.... The condition of the being of the nation, as a power and minister of God in history, is in its moral personality" (Mulford, The Nation, pp. 21-22).

David McAllister (1835 -1907) was one of the founders of The Christian Statesman in 1867 and was the editor of this journal for many years. He also served at one time as general secretary of the National Reform Association. He was vice president of Geneva College and held there the Chair of Political Science. Furthermore, he was the pastor of Pittsburgh Reformed Presbyterian Church from 1887 until his death in 1907.

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