Christianity and Social Order – Ch 2: "How Should the Church Interfere?"
Chapter 2 bids less reflection than Chapter 1 does. To answer the question titling Chapter 2, “How Should the Church Interfere?” Temple uses about half the pages he needed to explain Chapter 1. Naturally, once the introduction and layout of the book happens, it is just filling it in that is required. Each chapter, though no less important in content, need not waste much time on introduction. So into it I go.
Temple begins reminding his audience that a great number of things done in world have come from the Church. What he spins this positively, but certainly the Church has been involved in some scandalous affairs. Skipping past his introduction, sparing the gory, tainted past of the Church's History, Temple clarifies that, “Nine-tenths of the work of the Church in the world is done by Christian people fulfilling responsibilities and performing tasks which in themselves are not part of the official system of the Church at all,” (23).
Thus inlays the “public theology” of Temple. The Church does not sanction all of its work, for better or worse, but empowers and encourages the people of the Church to be Christian, to be members of the Body in their everyday life. Church institution, though necessary, need not define the all-encompassing moments of a parishioner's life. Instead, “public theology” the all-encompassing moments are defined by community, being a member of the Body of Christ.
Institutions compete for time and often loyalty, but community need not compete for either. Community exists in many facets, and institutions play into those facets. Not every member need be a part of every institution, but every member must be in community. Christians must search for transformation, as empowered by the Church institution that one belongs. Many Church institutions can empower the people, but each Church institution, denomination, faction, cliché and sub-culture must pour into the Church community and not preach denigration from it. The Church as individual parishioners and as distinct institution all comprise of the Church community. Within the community, Christianity must be played out as empowered by the individual and institution. It must be transforming from the inside.
As an institution, if it is to truly transform the community, the Church official must not “commit to any particular policy,” (24). As an institution, the Church is ill equipped to involve itself directly in other institutions. It competes with others, and vies for power. To quell this, the Church must only advise as it is effected, but never replace institutions for which it does not belong. It must leave the works to its members, commissioning them to hold Christ's loving and moral influence within the institution.
The Church need not stay out of government or corporate institution (or any other institution for that matter). Rather the Church can advise as it sees fit, but never displace these institution. The community, the Body must however act according to Christian principals as each engages. Like the government places regulations on the Church, but not on its members for attending religious services (in many countries, but not all), the Church need not call out members in government or business. Likewise, the Church can instruct not just its members, but community constraints on government or corporations. The Church as an institution holds some understanding of basic communal principals as dictated by Christ and need not feel ashamed to voice these. Ultimately, the Church institution deals with faith and practice of Christianity, and government deals with adherence and organization of a populous. Neither should claim its orthodoxy upon the other, but neither should attempt to exist without the other.
This puts a lot of responsibility on the informal community. Christians must then vote in manners that apply to their government and to the Church, maybe also to their business. However, the Christian must be obligated to participate in ways that cleave to Christian teachings, probably the two greatest commandments being priority, even at the demise of whatever institution, be it Church, business or government. Temple says about a Christian in government, “...Christians should vote in a Christian spirit at least to the extent of preferring the public advantage to their own, and of subordinating the interest of their own section of society to that of a section evidently in greater need,” (26). Thus the Christian, must vote in the least self-serving way, but in a way that the voter understands the “best” for the section. Subordinating self for the greater of the section is truly Christian and the influence in any institution is necessary.
Temple goes on to lament that Christianity has been regulated to the individual, personal aspects of living and that, “this whole area of human activity was evacuated by the Church,” (27). This still rings true for todays Church. Partisan Churches often end up glossing over true human activity for either political gain or a monopoly on morality. Abortion verses lowering the number of pregnancies becomes the issue and many other areas of embittering fighting occur.
Temple suggests for the Church as institution and community to repent of its evacuation tendencies. The Church often forgoes any viable option for policy, but as its figurehead is the leading agent of reconciliation for eternity, the Church must act, then, as an institution of reconciliation. It must be an “agent of goodwill,” (29).
Temple concludes his chapter reminding the reader that the Church is often unqualified for specialist issues. It must then be an interceder as an institution, and members must be transformers of community by individually taking charge for conciliation and development. Christians within specialist institutions must act as a Christian, led by the charge of Christ to follow and love both God and neighbor.
The Church, the institution and the community must therefore leave its petty ways. Partisanship must press down to individuals, who should still refrain from such loyalties, and all members, institutional and individual, of Christ's Body must be in search of reconciliation for the better of the community. This must, repeat, must not, be self-serving reconciliation. The Church uniquely must subordinate itself as its master. Governments, businesses and other institutions should as well, but all of these institutions lack the Christ, the Savior as their leader.
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