Libertas

Ἅγιος Ἀθανάσιος ὁ Μέγας (c. 293 – 2 May 373)

I’ve been an Orthodox Christian for a little more than thirteen years and even attended Holy Cross Greek Orthodox School of Theology to work on a Masters in Theological Studies. I am no saint and there are far better theologians than I, but I think I can say a few things on how I can be both an Orthodox Christian and a libertarian,

Although, I’ve only recently began describing myself as a libertarian in the last two years, I think I was always at heart a libertarian. I formerly described myself as a conservative, supporting most conservative issues, though I rejected the death penalty and was lax on the second amendment. I supported free speech, and rejected all forms of censorship, never seeing that as a contradiction of my conservative values. I always held freedom as the most important political value and probably would have agreed with Lord Acton, that “[l]iberty is not a means to a higher political end. It is the highest political end,” if I had ever heard the quote or of Lord Acton.

I was not consistent as a conservative, but I was a loyal supporter of the Republican party and President Bush. I was troubled by the PATRIOT ACT, but trusted the administration to do the right thing and dismissed the attacks on Bush as political ravings of the radical Left. Though liberals claimed to be open minded and tolerant, they betrayed themselves by their hatred and general inability to have a rational discussion (most of them, but not all).

During the election of 2008, I was even open to both Guiliani and McCain and dismissive of Ron Paul, until I actually looked at what he stood for. That led me to take a better look at libertarianism and the Libertarian Party. The more I studied it the more I like it, and I began thinking of joining the Libertarian Party. There was one problem. I had to certify that I supported the non-aggression axiom, that is, “I oppose the initiation of force to achieve political or social goals.”

Now, I find it unbelievable that I had a problem with that. It is, in my view, completely compatible with The Gospel. I cannot for the life of me, see how Jesus Christ would condone the use of force for political, social, moral, or religious goals. Unlike some protestant sects, Orthodoxy asserts that humans have free will. God Himself does not force anyone to believe in Him, obey Him, or love Him. To do that would destroy and invalidate any relationship He wants with humanity.

Η Αγία Σοφία ~ Agia Sophia

Many Orthodox, look to the Byzantine Empire as the Golden Age of Orthodoxy, but all times in the history of the Church are flawed and had their unique problems. In Holy Mother Russia, the Church was still suppressed and controlled by the Tzars. No one believes that it was healthy for the Church to be in that state. The Byzantine emperors frequently exiled or banished monks, theologians, and patriarchs. For political reasons they frequently supported heresies, while great saints such as St. Athanasius and St. Chrysostom, were declared enemies of the State. St. Athanasius’s epitaph was Athanasius contra mundum (Athanasius against the world).

Christians are extolled to pray for their rulers, but they are not commanded to blindly obey corrupt rulers against their consciences. No saint ever did that.

Monarchy, like divorce, was a consession to the weaknesses of the people but not what God wanted. God warned the Israelites through Samuel that they and their sons and daughters would become slaves to a man. The Israelites insisted, wanting to be like the other nations.

The initiation of force, even if done by a saint, a Christian ruler, or a Christian majority  is wrong and incompatible with the workings of God. The State’s only valid use of force is to protect the life, liberty and property of each citizen, whether the source of power comes from the people or God. If from the people, then the State can do no more than what the people have a right to cede to the government: the right to defend their life, liberty, and property. If from God, then the State can do no more than what God does, and He does NOT use force on humanity to inspire faith, obedience, or love. He has, however, given people the right to defend their life, liberty, and property and is therefore a legitimate use of power for the ruler to use to protect the people, but the ruler may go no further.

What many Christians want from the State is idolatrous. They want the State to do what God does not. They want the State to mold society in their image, because they themselves cannot through persuasion and love. They trust not in God, but the power of the State. That is idolatrous and evil.

The Christian emperors and the kings of Israel were a mixed lot, but NOT one of them was flawless or sinless. Their virtues came from their obedience, faith, and love for God. Their crimes and sins came from choosing their own will over God’s and most often used force against those who disagreed with them.

In those cases, such as going to war to free Christians in other lands, or in the present day to “liberate” or “make the world safe for democracy,” it is still criminal to send young men and women to fight against their will. It is slavery, kidnapping, and mass murder. Those who want to volunteer may do so to help defend the innocent, but no ruler has the right to conscript others to kill and die for political purposes. This is what God warned of through His prophet Samuel.

The Kingdom of God is not of this world and to use It to justify the State’s use of force against the will of others for political and social goals is a misunderstanding of the Gospel and the nature of God. I am aware that others may come to different conclusions, but I cannot believe or accept that any other political philosophy is as compatible to Orthodoxy as libertarianism. My Orthodox faith, in fact, drives me to no other conclusion: libertarianism is Orthodox.

Recommended:

St Mary of Egypt (ca. 344 – ca. 421)

“Should St. Mary have done jail time?” by Glen Chancy

I Kindom 8 or I Samuel 8