No. Nationalism is derived from biblical political theology. It is based on the Scriptural belief that humans beings and their institutions are diverse and see the world from divergent perspectives.
For this reason, every community and nation must be responsible for its own path to God.
There is no such thing as a human institution that is competent to dictate political doctrine to all mankind—or one that can do so without becoming a tyranny.
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The “ideal” in Scripture is not world government. It is localism.
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True, the Bible does not present the independent national state as “ideal”.
It presents the national state as a compromise on God’s part.
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But God’s compromise is the state instead of a world of free tribes and clans.
World empire is, in Scripture, the nightmare that political theory and theology seeks to prevent.
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Those who say that a world government is the “ideal” sometimes speak in the name of Christianity. But they inexplicably ignore Scripture, which teaches that government is never an ideal.
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The biblical “ideal” is localism—really no state at all.
But the Bible is realistic. Human nature is to violent and chaotic to make localism work without the state. The best kind of state is the “local” nation state—certainly not world empire.
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The biggest problem with this analysis is that it tends to see a revived (“post-liberal”) conservatism as a basically Catholic phenomenon.
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Every connection with Catholicism is spelled out. But when Jews such as @oren_cass and @josh_hammer are discussed as leading (“post-liberal) conservative figures, somehow the fact that they are Jews doesn’t come up.
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The "spirit" is something real in all human beings--what the Bible calls "ruah" and Plato calls "thymos."
It's what allows us to be angry and sad, to want things and to strive for truth and to be loyal and connected to our family and nation and to stand in awe before God.
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But it means little to "be spiritual." Human beings are all, by nature, "spiritual."
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The question is what we do with this spirit that is inside us:
Do we use it to accomplish important and good things, or evil? Do we use it puff ourselves full of vanity, or to reach beyond ourselves and become part of a larger family, congregation, and nation?
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There was always a problem with the academic study of “classical antiquity,” which was built around the assumption that the West was descended from Greece and Rome—but not from Israel and the Bible. nationalreview.com/news/princeton…
This was an “Enlightenment” theory and it was a nasty one. It was anti-Semitic and anti-Christian too.
But the destruction of Classics department at Princeton, where I went to school is a shameful thing.
I have always thought Classics students should study Hebrew alongside Greek and Latin.
Catholic friends have been urging me to read Waldstein on the common good. So I finally did.
I won’t comment on the theology. But as political theory this essay is naive and misguided. As a basis for political conservatism, it’s a non-starter. /1 thejosias.com/2015/02/03/the…
There are a several problems here. But let’s begin at the end:
Waldstein wants to found the political theory of the state on the thesis that the “primary intrinsic common good” of every legitimate state is “peace.”
(Thesis 34)
I’m sure peace is an aspect of the common good. /2
And it seems that Waldstein wants to define peace in a technical way that expands its meaning, which is fine.
But Waldstein is making the same mistake that is rightly condemned by conservatives when the come across it in liberal political theory:
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I don’t accept this new norm, which supposes that when a public figure dies, it’s a signal for everyone who disagreed with him in life to start dancing on his grave.
A decent public culture regards funerals as a time when each of us looks for the positive meaning that can be found in the life of the deceased.
And if we absolutely can’t bring ourselves to abide by this civilized and civilizing custom, then at the very least we can honor those who are grieving by keeping quiet and saving what we have to say for another time.