Chapter 16 That Regal Government Should Be Ordained Principally To Eternal Beatitude
CHAPTER 16
THAT REGAL GOVERNMENT SHOULD BE ORDAINED PRINCIPALLY TO ETERNAL BEATITUDE
[114] As the life by which men live well here on earth is ordained, as to its end, to that blessed life which we hope for in heaven, so too whatever particular goods are procured by man’s agency—whether wealth, profits, health, eloquence, or learning—are ordained to the good life of the multitude. If, then, as we have said, the person who is charged with the care of our ultimate end ought to be over those who have charge of things ordained to that end, and to direct them by his rule, it clearly follows that, just as the king ought to be subject to the divine government administered by the office of priesthood, so he ought to preside over all human offices, and regulate them by the rule of his government.
[115] Now anyone on whom it devolves to do something which is ordained to another thing as to its end is bound to see that his work is suitable to that end; thus, for example, the armourer so fashions the sword that it is suitable for fighting, and the builder should so lay out the house that it is suitable for habitation. Therefore, since the beatitude of heaven is the end of that virtuous life which we live at present, it pertains to the king’s office to promote the good life of the multitude in such a way as to make it suitable for the attainment of heavenly happiness, that is to say, he should command those things which lead to the happiness of Heaven and, as far as possible, forbid the contrary.
[116] What conduces to true beatitude and what hinders it are learned from the law of God, the teaching of which belongs to the office of the priest, according to the words of Malachi (2:7): “The lips of the priest shall guard knowledge and they shall seek the law from his mouth.” Wherefore the Lord prescribes in the Book of Deuteronomy (17:18-19) that “after he is raised to the throne of his kingdom, the king shall copy out to himself the Deutoronomy of this law, in a volume, taking the copy of the priests of the Levitical tribe, he shall have it with him and shall read it all the days of his life, that he may learn to fear the Lord his God, and keep his words and ceremonies which are commanded in the law.” Thus the king, taught the law of God, should have for his principal concern the means by which the multitude subject to him may live well.
[117] This concern is threefold:, first of all, to establish a virtuous life in the multitude subject to him; second, to preserve it once established; and third, having preserved it, to promote its greater perfection.
[118] For an individual man to lead a good life two things are required. The first and most important is to act in a virtuous manner (for virtue is that by which one lives well); the second, which is secondary and instrumental, is a sufficiency of those bodily goods who se use is necessary for virtuous life. Yet the unity of man is brought about by nature, while the unity of multitude, which we call peace, must be procured through the efforts of the ruler. Therefore, to establish virtuous living in a multitude three things are necessary. First of all, that the multitude be established in the unity of peace. Second, that the multitude thus united in the bond of peace, be directed to acting well. For just as a man can do nothing well unless unity within his members be presupposed, so a multitude of men lacking the unity of peace will be hindered from virtuous action by the fact that it is fighting against itself. In the third place, it is necessary that there be at hand a sufficient supply of the things required for proper living, procured by the ruler’s efforts.
[119] When virtuous living is set up in the multitude by the efforts of the king, it then remains for him to look to its conservation. Now there are three things which prevent the permanence of the public good. One of these arises from nature. The good of the multitude should not be established for one time only; it should be in a sense perpetual. Men, on the other hand, cannot abide forever, because they are mortal. Even while they are alive they do not always preserve the same vigour, for the life of man is subject to many changes, and thus a man is not equally suited to the performance of the same duties throughout the whole span of his life. A second impediment to the preservation of the public good, which comes from within, consists in the perversity of the wills of men, inasmuch as they are either too lazy to perform what the commonweal demands, or, still further, they are harmful to the peace of the multitude because, by transgressing justice, they disturb the peace of others. The third hindrance to the preservation of the commonweal comes from without, namely, when peace is destroyed through the attacks of enemies and, as it sometimes happens, the kingdom or city is completely blotted out.
[120] In regard to these three dangers, a triple charge is laid upon the king. First of all, he must take care of the appointment of men to succeed or replace others in charge of the various offices. Just as in regard to corruptible things (which cannot remain the same forever) the government of God made provision that through generation one would take the place of another in order that, in this way, the integrity of the universe might be maintained, so too the good of the multitude subject to the king will be preserved through his care when he sets himself to attend to the appointment of new men to fill the place of those who drop out. In the second place, by his laws and orders, punishments and rewards, he should restrain the men subject to him from wickedness and induce them to virtuous deeds, following the example of God, Who gave His law to man and requites those who observe it with rewards, and those who transgress it with punishments. The king’s third charge is to keep the multitude entrusted to him safe from the enemy, for it would be useless to prevent internal dangers if the multitude could not be defended against external dangers.
[121] Finally, for the proper direction of the multitude there remains the third duty of the kingly office, namely, that he be solicitous for its improvement. He performs this duty when, in each of the things we have mentioned, he corrects what is out of order and supplies what is lacking, and if any of them can be done better he tries to do so. This is why the Apostle exhorts the faithful to be “zealous for the better gifts” (1 Cor 12:31).
[122] These then are the duties of the kingly office, each of which must now be treated in greater detail.