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Published online by Cambridge University Press: 30 January 2009
1. The appearance of Islam upon the stage of international politics hasbeen greeted by some commentators as a return to the Middle Ages. Preciselywhat they mean by this is not very clear, to themselves no less than their readers perhaps. In part, no doubt, they refer to the kinds of punishment Islamic law requires, which have a brutality associated in the common mind with medieval Europe. In part too there is the feeling that the phenomena of religion in politics, inquisitions, holy wars, government by clergy, are things of the past and that the undesirability of theocracy is a question long since settled.
1 This is a version of the arguments offered by St Thomas Aquinas in his discussion of the relation between human and divine law (Summa Theologica I–II, Qu. 90-108).
2 It is said that in Calvin's Geneva a boy was executed forshowing disrespect to his parents. We can surely subscribe to the fifth commandment without believing that we should have laws like this.
3 My claim might be disputed in this case. Surely, it will be said, orthodox Christianity requires us to hold the sacraments sufficient for salvation in themselves. Luther, for instance, says ‘the true sacrament …does not lose its power on account of …impiety and infidelity’ (Sermons on the Catechism). The orthodox position is not quite as clear as this suggests, however. It would not be held that a dog or a baby which had by chance consumed the elements is thereby saved and no one, as far as I know, has ever thought that the salvation of mankind could be accomplished by the forcible administration of the sacraments universally. Luther in fact says in the same place ‘When the minister intones “This cup is the New Testament in my blood“ to whom is it sung? Not to my dog but to those who are gathered to take the sacrament. These words must be apprehended by faith.’
