Thomistic Political Philosophy: Reason, Faith, and the State
Politics and Stoicism
Thomas Aquinas acknowledges the influence of Stoicism and posits an eternal law of God. Under this eternal law is natural law, a participation of the divine law in this world. The eternal law is expressed in the divine will, and conventional law is what humans create. Conventional law is just when it aligns with natural and eternal law. Everyone tends towards the good, be it individual or social, and towards truth, justifying the pursuit of the common good. The best form of government, according to Aquinas, is a monarchy, reflecting God’s order and hierarchy. However, different governments exist with varying objectives: the State aims for economic welfare, and the Church for moral good. Both institutions should complement each other.
Aquinas builds upon Aristotle’s foundations, integrating them into a Christian perspective. Thomistic thought recognizes a supernatural order (divine law) and a natural order governed by natural law. The supernatural order enhances and subordinates the natural order. Thus, divine law and natural law are subordinate to supernatural law.
Natural law encompasses: 1. Self-preservation. 2. Propagation of the species. 3. Seeking absolute truth (God). 4. Living in society. The last point is crucial for Aquinas’s political theory. Humans are social and political animals, necessitating: 1. Positive laws governing society, established by human agreement and aligned with natural law. 2. A hierarchical order in society; government is natural and necessary for the common good, loved by God, and not a consequence of sin. The State is a perfect society aiming for the common good, but subordinate to the Church.
In Church-State relations, Aquinas argues that laws must serve the common good. State sovereignty is limited by natural law, divine authority, the common good, and the representation of the people.
Political Organization
Various political organizations exist to achieve the common good. Legitimate forms of government include monarchy (risks tyranny), aristocracy (risks oligarchy), and democracy (risks anarchy). The best form is a mixed system, like a constitutional monarchy, balancing power.
Value, Faith, and Reason
Reason has limits and requires faith and revelation. Reason and faith are distinct in content and method: reason deals with worldly matters using logic, while faith uses revelation. However, they should not contradict but assist each other. Reason aids faith by: 1. Demonstrating preambles of faith (proofs for God’s existence). 2. Clarifying faith’s truths. 3. Refuting arguments against faith. Truth is singular; contradictions arise from flawed reasoning. God is the author of both the natural and supernatural realms. If contradictions appear, reason must be reevaluated, as faith cannot err.
Three types of truths exist: 1. Articles of faith (accessible only through faith). 2. Truths exclusive to reason. 3. Preambles of faith (accessible through both reason and faith, e.g., God’s existence). Faith-based truths can be studied by natural theology and sacred theology.