The following is Part II of the essay “What is Christian Politics?” by Tsoncho Tsonchev. Part I is here.
The dream of success is the narcotic of the modern age and when its dazzling effect disappears a spiritual devastation follows. We speak about personal “success” and the “national.” There is no essential difference between these two. Both “successes” require sacrifices for the achievement of an imaginary goal, and the greatest and most troublesome of all is the sacrifice of morality. Morality is tightly connected with Christianity and natural inclinations (the moral sense in the “heart” of man or the so-called natural law). When Christianity disappears from politics and social relations, and only “success” is left, competition and striving follow. Moved by desire for success and a corrupted sense of competition, Cain killed his brother. Disappointed by the “success” of Abel and by his supposed “failure,” Cain committed the greatest crime. God asked him, “Why are you so angry? Why is your face downcast? If you do what is right, will you not be accepted? But if you refuse to do what is right, sin is crouching at your door; you are its object of desire, but you must master it.” (Gen. 4:6) Cain should not be angry, because the success of Abel was a result of his natural inclination, of a gift through which he serves the society of men and God. Cain should do what is right, that is, should accept his situation, as Paul advises, and respect the dignity of God and his brother, and continue to abide in his calling. His service would be certainly accepted, as God tells him, and it would be accepted even with a greater favor, because he would pass the test of time, and would prove that his service is perfect, that he is not under the power of sin, but masters it with his profession of “fruit-giving.” But he did not abide. He separated himself from what is right, and fell under the power of sin.
“A complete separation of morality and politics constitutes one of the prevalent errors and evils of our century,” Vladimir Soloviev writes in his introduction to the National Question in Russia (1891). From a Christian point of view, the domain of morality and the domain of politics should be connected, Soloviev argues. He says that “in the common life of humanity, the kingdom of Evil and discord is a fact; but the goal is the kingdom of God, and towards this goal the intermediate transition from ugly reality is called Christian politics.” Soloviev points out that there is a constant confusion in the understanding of the word “national interest.” If the national interest is considered as “supremacy,” “outward might,” “wealth,” upward “mobility” on the international stage, if it is related with the Dream for individual national success, then this understanding would “justify,” as it has been noted, “all sorts of crimes.” As a Christian, Soloviev insists that “national interest” as upward mobility towards supremacy is not the goal of state politics. He explains that “true patriotism” must be in accordance not with greed for power and influence, nor with the competitive spirit for world dominance, but with “Christian conscience.” When Satan took Jesus to a very high mountain and showed him all the kingdoms of the world with their glory, and told him, “All this I will give you, if you fall down and worship me,” how did Jesus answer? “Away from me, Satan! For it is written: worship the Lord your God and serve Him only.” (Matt. 4:8-10) Jesus abode in his situation and calling, and he listened to his conscience. He did not revolt against the authority of God. Christian conscience is the collective inner feeling that makes the nation abide in its service, respectful of the authority of other nations and to the will of God, and that tells the nation (or the person) what its true mission, calling, and aim are. Therefore, the interest of the truly Christian nation “does not require and absolutely does not permit international cannibalism.” The slogan “My nation first!”—a cry for dominance and individual national success—is a result, basically, of daemonic temptation that would end, inevitably, in ruin. This has been proved time and again in history.