In The Cube and the
Cathedral: Europe, America, and Politics Without God, George Weigel describes
two worldviews. The first – represented
by the Great Arch, or, “the cube” – is a secular society. The second – represented by Cathedral
Notre-Dame, or, “the cathedral” – is Christian teaching. Which of these two worldviews can better
protect European democracy? According to
Weigel, the latter is at the root of Europe’s existence. Weigel argues that Europe faces a demographic
decline that comes from the values of a European culture that now embraces
secularism. He uses a religious
perspective to reflect on this change. Weigel does not believe that Europe faces a steeper demographic decline than the United States simply because Americans more readily embrace religion. However, we cannot ignore Europe intentionally removing Christianity from its culture and history when considering Europe’s decline. History is not simply recording winners and losers. Instead, history is the collective idea of what is valuable, good, and true. We see history in our language, literature, and art. We see history in what we are willing to die for – as individuals and as a culture. Christianity is at the very root of European history. If Europe discards Christianity, it will overlook its history, thereby rejecting its identity.
Europe now discards Christianity because of the belief that freedom is only attainable through secularism. The role of Christianity in Europe’s history is therefore set aside. Why has Europe created this “self-inflicted amnesia”? Christianity seemingly is thought of as antithetical to freedom and equality. If this is true, Christianity and democracy cannot co-exist.
Weigel responds to this idea by demonstrating four ways that Christianity led to the creation of democracy. First, democracy is characterized by a free society that includes a state with limited power. This idea began with the investiture controversy, a conflict about whether the pope or the king would install bishops as leaders in local churches. By deciding that such appointments would be made by the church, it became clear that state authority is not absolute. Second, democracy requires that people have an inherent dignity. This idea comes from the Christian teachings of vocation (God gives a destiny to everyone), incarnation (people are so valuable that God became one of us), and redemption (people are so valuable that God developed a means to save us). Third, democracy requires responsible citizenry. This comes from the Christian teaching of creation and that a natural law exists in an ordered world. Fourth, democracy requires a justice beyond what the current group in power says is right. This comes from the Christian teaching that everyone is equal before God and that God has a single standard.
Weigel next demonstrates that Christians can explain why democracy matters. He defines a “democratic citizen” as a person who not only follows democratic rules and processes, but who also can explain why it is important to do so. Democracy, therefore, requires citizens to explain why human rights are important, why pluralism is an ideal method for public dialogue, why the rule of law requires all people to be equal, and why decisions by the majority cannot oppress the minority. Christians are committed to human rights, tolerance, equality, and justice not because of democratic principles, but because God commands us to be so committed. Further, while Christians have a poor history of actually living out these principles, Christianity has a built-in mechanism for overcoming our mistakes: confession. Through confession, Christians can express to God and to the public where we have failed to live up to God’s standards.
Despite Christianity being able to demonstrate why it is committed to democratic principles, the Church should not attempt to rule the state. Simply put, this is not why the church exists. Instead, the church should suggest a “moral culture” to the state and its citizens. Weigel suggests that Catholic social teaching can provide people –Catholic or not – with the personal limitations needed to thrive in democracy’s absolute freedom.
Weigel concludes with a call for Christians. He writes that European Christians now see the need to respect the beliefs and freedoms of others. The Christian faith obliges Christians to do so. For the Cathedral, God requires his followers to defend the freedom of others. It is not apparent who sets the standard for the Cube. This is why the Cathedral is better situated to defend freedom and democracy.
Weigel’s Cube offers a couple of lessons to Christians who want to be social justice advocates. These are valuable lessons and the book is worth reading because of them, but I will add a couple of concerns I have.
The first lesson is that justice is a requirement that God puts on his followers. This means that social justice is not simply a nice idea. Human rights, tolerance, and equality are all part of a just society. The teachings of the Bible and the life of Jesus demonstrate that they are also part of what it is to follow God. “Social Justice” Christian is a misnomer. If you are a Christian, you must advocate for justice.
The second lesson is that simply saying that I am working for justice will not make justice automatic. Advocates for justice need to have a plan that can see justice through. The wrong plan makes justice impossible. The means that Weigel presents to bring about justice is Christianity because it is a faith that demands justice and has a God that holds people to account.
I agree with the principles that Weigel is presenting. I also agree that a lived out Christianity can lead to justice. I am a bit concerned with the details, however.
My first concern is with Weigel being adamant that he wants neither theocracy nor a secular state, without suggesting what I think is a good alternative. He suggests that people (presumably) willingly follow Catholic social teaching, while Europe acknowledges its Christian roots. I am concerned that although this scenario does not legislate religion, it may convince people who are not Christians to think that they are. It also may allow Christians to assume that a given society will observe Christian ceremonies and festivals simply because it acknowledges that Catholic social teaching is beneficial.[1] If such festivals are not observed - say by having a Holiday Tree instead of a Christmas Tree - Christians may be distrcted by defending their own tradition instead of defending the rights of others.
My second concern is Weigel’s assumption that Christianity can lead to justice. I believe that it can. My concern is that I stand in a long line of Christians who fail to live like Christians. The blame is indeed on Christians who do not live up to our faith instead of a flaw with Christianity. However, why should a predominantly not Christian European culture hold on to a faith that is seemingly unable to keep its participants from messing things up? I am doubtful that confession and repentance are enough to undo some of the social harms for which Christians are responsible.
[1] I
am not willing to agree with Weigel that Catholic social teaching is
necessarily entirely beneficial, but arguing this is not the purpose or goal of
my book review.
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