Page:The Collected Works of Theodore Parker volume 6.djvu/143

130 moral law! "Christianity has nothing to do with politics!" Within a few years this doctrine has been taught in a great variety of forms. At first it came in with evil laws, simply as the occasional support of a measure; at length it is announced as a principle. It has taken a deep hold on the educated classes of the community ; for our "superior education" is almost wholly of the intellect, and of only its humbler powers. It appears among the lawyers, the politicians, the editors, and the ministers. Some deny the natural distinction between right and wrong. "Justice," is a matter of convention; things are not "true," but "agreed upon;" not "right," only "assented to." There is no "moral obligation." Government rests on a compact, having its ultimate foundation on the caprice of men, not in their moral nature. What are called natural rights are only certain conveniences agreed upon amongst men; legal fictions—their recognition is their essence, they are the creatures of a compact. Property has no foundation in the nature of things; it may consist of whatever the legislature determines—land, cattle, food, clothing; or of men, women, and children. Dives may own Lazarus as well as the dogs who serve him at the gate. There is no political morality, only political economy.

This conclusion arises from the philosophy of Hobbes and Filmer; yes, from the first principles of Locke and Housseau. It is one of the worst results of materialism and practical atheism." It takes different forms in different nations. In a monarchy it has for its axiom, "The King can do no wrong; he is the Norm of Law—Vox Regis vox Dei" In a Democracy, "The majority can do no wrong; they are the Norm of Law—Vox Populi vox Dei" So the Statute becomes an idol; loyalty takes the place of religion, and despotism becomes euthroned on the necks of the people.

It is not surprising that this doctrine should be taught from the pulpit in Catholic countries —it is conformable to the general conduct of the Roman Church. It belongs also with the sensational philosophy which has yet done so much to break to pieces the theology of the Dark Ages;—and does not astonish one in the sects which build thereon, But at first sight it seems amazing that American Chris-