Concepts of the church and the polis or State within divine and circular perspectives are interwoven frameworks of unity-growth but through separatist pathways. History brings the two as very close associates towards a divine goal in relationship to the development and transformation of the human being from a prehistoric condemnation predicament into a redemptive new world, ‘lost but to be found again’. Political philosophies duly deny the Unitarian agenda of both institutions while extremist religious theology forbids the missionary similitude between both establishments. Seemingly, if such stands are kept, both of them have thus ignored purpose and direction in their positions of responsibility.
If political philosophy minimizes the existence of a ‘Beginning’ and an ‘End’, while religious theology acknowledges both, but at the same time, refuses to merge its path with that of its counterpart’s, a pertinent question is raised thus:
1. How come both face a similar problem and are fighting the same battle?
Corruption is a daughter of post creation that has a mission to destroy all values and relations a priori to her birth. The ‘church’ and the ‘polis’ are the ‘juniors ones’ tailing corruption which were born with a new mission to stop the latter’s own mission. Alone, one cannot defeat their common enemy because the strength of corruption is seemingly stronger, but through combine efforts and fully dedicated wills, both could overcome her.
Amidst multitude ideologies and faith based orientations with respect to acts of corruption referring ‘sin’ and which indicating that by nature, all human beings are corrupt, it becomes really confusing to understand why we should be fighting our nature.
Considering that the first human being’s (Adam) sin brought about a fundamental change in human nature, a priori supposed to be perfect and inclined to God’s will, human salvation therefore can only be achieved through a re-inclination to such God’s will. To realise this, a mission is bestowed onto the church.
In another consideration, liberalist politics that promote religious and ordinary democratic liberal citizenship according to Rawls, is as well seen to be a builder framework against corruption from its ethical roots. However, the Rawlsist ‘overlapping consensus’ that accommodates some level of private self-understanding, fails to state the level at which private self understanding should be measured. Thus, if individuals have been born with an inherent ill of corruption, then, promoting a liberalist concept as above under the political umbrella of a State, may, to some extent, only stimulate the inherent ill within the individual citizenry.
2. Should State rely on the Church in order to effectively combat the phenomenon of corruption?
3. Is there any real possibility of actual interdependency between the Church and the State?
4. Is it ethical or reasonable to have religious or dedicated Church clergy men as State institutional leaders? Reasons?
Your comments are highly solicited.
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