In The Cube and the
Cathedral: Europe, America, and Politics Without God, George Weigel describes
two worldviews. The first – represented
by the Great Arch, or, “the cube” – is a secular society. The second – represented by Cathedral
Notre-Dame, or, “the cathedral” – is Christian teaching. Which of these two worldviews can better
protect European democracy? According to
Weigel, the latter is at the root of Europe’s existence. Weigel argues that Europe faces a demographic
decline that comes from the values of a European culture that now embraces
secularism. He uses a religious
perspective to reflect on this change.
Weigel does not believe that Europe faces a steeper demographic
decline than the United States simply because Americans more readily embrace
religion. However, we cannot ignore
Europe intentionally removing Christianity from its culture and history when
considering Europe’s decline. History is
not simply recording winners and losers.
Instead, history is the collective idea of what is valuable, good, and
true. We see history in our language,
literature, and art. We see history in
what we are willing to die for – as individuals and as a culture. Christianity is at the very root of European
history. If Europe discards Christianity,
it will overlook its history, thereby rejecting its identity.
Europe now discards Christianity because of the belief
that freedom is only attainable through secularism. The role of Christianity in Europe’s history is
therefore set aside. Why has Europe
created this “self-inflicted amnesia”? Christianity
seemingly is thought of as antithetical to freedom and equality. If this is true, Christianity and democracy
cannot co-exist.
Weigel responds to this idea by demonstrating four ways
that Christianity led to the creation of democracy. First, democracy is characterized by a free
society that includes a state with limited power. This idea began with the investiture
controversy, a conflict about whether the pope or the king would install
bishops as leaders in local churches. By
deciding that such appointments would be made by the church, it became clear
that state authority is not absolute.
Second, democracy requires that people have an inherent dignity. This idea comes from the Christian teachings
of vocation (God gives a destiny to everyone), incarnation (people are so
valuable that God became one of us), and redemption (people are so valuable
that God developed a means to save us).
Third, democracy requires responsible citizenry. This comes from the Christian teaching of
creation and that a natural law exists in an ordered world. Fourth, democracy requires a justice beyond
what the current group in power says is right.
This comes from the Christian teaching that everyone is equal before God
and that God has a single standard.
Weigel next demonstrates that Christians can explain why
democracy matters. He defines a
“democratic citizen” as a person who not only follows democratic rules and
processes, but who also can explain why it is important to do so. Democracy, therefore, requires citizens to
explain why human rights are important, why pluralism is an ideal method for
public dialogue, why the rule of law requires all people to be equal, and why
decisions by the majority cannot oppress the minority. Christians are committed to human rights,
tolerance, equality, and justice not because of democratic principles, but
because God commands us to be so committed.
Further, while Christians have a poor history of actually living out
these principles, Christianity has a built-in mechanism for overcoming our
mistakes: confession. Through
confession, Christians can express to God and to the public where we have
failed to live up to God’s standards.
Despite Christianity being able to demonstrate why it is
committed to democratic principles, the Church should not attempt to rule the
state. Simply put, this is not why the
church exists. Instead, the church should
suggest a “moral culture” to the state and its citizens. Weigel suggests that Catholic social teaching
can provide people –Catholic or not – with the personal limitations needed to thrive
in democracy’s absolute freedom.
Weigel concludes with a call for Christians. He writes that European Christians now see the
need to respect the beliefs and freedoms of others. The Christian faith obliges Christians to do
so. For the Cathedral, God requires his
followers to defend the freedom of others.
It is not apparent who sets the standard for the Cube. This is why the Cathedral is better situated
to defend freedom and democracy.
Weigel’s Cube offers
a couple of lessons to Christians who want to be social justice advocates. These are valuable lessons and the book is
worth reading because of them, but I will add a couple of concerns I have.
The first lesson is that justice is a requirement that
God puts on his followers. This means
that social justice is not simply a nice idea.
Human rights, tolerance, and equality are all part of a just
society. The teachings of the Bible and
the life of Jesus demonstrate that they are also part of what it is to follow
God. “Social Justice” Christian is a
misnomer. If you are a Christian, you
must advocate for justice.
The second lesson is that simply saying that I am working
for justice will not make justice automatic. Advocates for justice need to have
a plan that can see justice through. The
wrong plan makes justice impossible. The
means that Weigel presents to bring about justice is Christianity because it is
a faith that demands justice and has a God that holds people to account.
I agree with the principles that Weigel is
presenting. I also agree that a lived
out Christianity can lead to justice. I am
a bit concerned with the details, however.
My first concern is with Weigel being adamant that he wants
neither theocracy nor a secular state, without suggesting what I think is a
good alternative. He suggests that
people (presumably) willingly follow Catholic social teaching, while Europe
acknowledges its Christian roots. I am
concerned that although this scenario does not legislate religion, it may convince
people who are not Christians to think that they are. It also may allow Christians to assume that a
given society will observe Christian ceremonies and festivals simply because it
acknowledges that Catholic social teaching is beneficial.[1]
If such festivals are not observed - say by having a Holiday Tree
instead of a Christmas Tree - Christians may be distrcted by defending
their own tradition instead of defending the rights of others.
My second concern is Weigel’s assumption that
Christianity can lead to justice. I
believe that it can. My concern is that
I stand in a long line of Christians who fail to live like Christians. The blame is indeed on Christians who do not
live up to our faith instead of a flaw with Christianity. However, why should a predominantly not
Christian European culture hold on to a faith that is seemingly unable to keep
its participants from messing things up?
I am doubtful that confession and repentance are enough to undo some of
the social harms for which Christians are responsible.
[1] I
am not willing to agree with Weigel that Catholic social teaching is
necessarily entirely beneficial, but arguing this is not the purpose or goal of
my book review.
This post originally appeared on my former blog ajdickinson.blogspot.ca. The date stamp is for the date of the original posting.
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