Christian Commonwealth by John Eliot - Literature review Example

The Christian Commonwealth by John Eliot John Eliot, apostle to New England Indians wrote a treatise en d The Christian Commonwealth which reflected his ideology concerning the state and government.(Dunway, 38) The nature of this governance drew up a schematic device largely dependent upon “Spiritual analogies.” (Dunway, 38) By making spiritual analogies Eliot basically denounced monarchy and advocated for rule following election. In 1651, Eliot sent his treatise to some Puritan friends in England who subsequently had it printed in 1659. (Dunway, 37) Eliot’s ideas as expressed in The Christian Commonwealth were characteristic of the congregational democracy of the New England Puritan and as such were theocratic in nature. (Zakai, 133-151) Perhaps more than anything else, Eliot’s work and its concurrent ideology denounced the interregnum of the Crown with the result that three years following its publication The Christian Commonwealth was banned in England. (Holstun, 128-153) Although Eliot’s work takes a definite position with respect to Puritan ideology of the perfect state it is prefaced by a position against the monarchy. By taking this position in the preface to The Christian Commonwealth Eliot introduces a position against the interregnum of the Crown in such a way that is far more controversial than the Puritanical theocracy embodied in the main part of his book. Eliot’s states his opposition to the monarchy in his preface as follows: “Much is spoken of the rightful Heir of the Crown of England, and the unjustice of casting out the right Heir: but Christ is the only right Heir of the Crown of England, and all other Nations also.” (Eliot) In his preface Eliot quotes the scriptures at various intervals to support his contention that the best model of human ordinance and government is to be found in the Bible rather than by reference to earthly state nations. The preface is laden with Puritan theocracy and puts forth the concept that it is God who truly governs and protects those who believe in him. Eliot goes on to urge that true guidance should come from God and urges as follows: “I do beseech those chosen, and holy and faith Saints, who by Councils at Home, or by Wars in the field, have fought the Lords Battels against Antichrist, and have carried on the Cause of Christ hitherunto, That you would now set the Crown of England upon the head of Christ, whose only true inheritance it is, by the gift of his father (1) “ Let him be your JUDGE, let him be your LAW – Giver, Let him be your KING. Take the pattern and form your Government, from the Word of his Mouth, which will have power over the Conscience of all people of the Land...”(Eliot) As in the preface to The Christian Commonwealth the remainder of the text is also fortified by Puritan theocracy. This trend is manifested by Eliot’s tendency to cite the scriptures in support of the theocratic state. In the first chapter Eliot makes it clear that first and foremost man should be governed by the Lord and his word. He sets the tone by stating that each individual is obligated to have regard always to the word of God whether in society or in church. (Eliot) In the first chapter Eliot suggests in signature theocratic fashion that when government is elected or seated he only need to look to the bible for guidance with respect to his governance. In other words, civil governments were required to model the rule of law according to the word of God. This chapter when read together with the preface clarifies Eliot’s intention and meaning with respect to his position that the crown that empowers monarchy should be worn by God figuratively rather than literally. This is so because the word of God as expressed in the bible provides the higher power to which all men, including the monarchy must be accountable to. In Chapter two Eliot expands upon his idea of self-government that comports with the word of God. Citing Exodus 18, Eliot propose that God intended that men elect their earthly leader in groups of ten. (Eliot) In other words, in any group of not less than ten or no less than 19 a ruler of that group should be chosen by the persons in each of those groups. Although this concept ties together Puritan theocracy with congregational democracy it is a form of democracy since democracy calls for free elections. Eliot opens Chapter three by explaining why he recommends the structure and form of government as he did in the previous chapter. Eliot wrties: “He Lord hath given this Commandment in the or dering of his Government, that judgment should be executed speedily (a) ; and also that it should be managed with the greatest respet to the ease, both of the Gov ernours, and People.” (Eliot) Eliot goes on to caution that not every conceivable happenstance is provided for by God and his word. To this end man is required to use judgment and wisdom in determining that God’s will be respected and subscribed. (Eliot) The parallel between Puritan theocracy and democracy is further exemplified in the second Chapter. Although primarily theocratic in nature, Eliot’s idea of accountability and citizen participation in civil governance are democratic systems of government and are unfamiliar to monarch interregnum. Eliot takes the position that the person elected to govern his group of at least 10 but no more than 19 is required to meet at least once a week with those that it governs: “solemnly to hear and determine Causes, and guide the common Affairs of his ten, for the more orderly, easie, and speedy proceeding of justice and peace, which are facilitated and expeditied by a stated and appointed time.” (Eliot) The remainder of this chapter is committed to recommendations for a court structure which has as its goal the enforcement of laws expeditiously. While the hierarchal system of these courts is not unlike the court systems of modern jurisdictions they are meant to follow laws founded on principles recited in the bible. This formal process however, is meant to restore peace and order in the community when such peace is broken by criminal conduct or to resolve disputes between men. In Chapter 4, Eliot goes on to provide for accountability of the judges who preside over cases in the hierarchal system of courts. Although judicial review provided for in democratic states the manner in which Eliot advocates for judicial review in Chapter four is purely theocratic and Puritan in nature. For instance he recommends that in any case where one judge unreasonably disagrees with other judges: “...after, offences in like kind are to be considered and judged, by proportion to the process of Christ in the Church, even unto rejection from his Place and Office.” (Eliot) Eliot’s solution for judge’s accountability is based on Puritan theocracy and by and large calls for the courts to be controlled by and accountable to the Church. Western democracies as we know them typically insist upon separation of powers and most certainly the separation of the courts and the judiciary from the state and the church. Chapter four goes on to make additional recommendations for governance and calls for the appointment of “the highest Council.” (Elio) This council which Eliot refers to as the Supreme Council is intended to determine “all hard cases and appeals” and “other cases for the welfare of the people.” (Eliot) Accentuating puritan theocratic values the Supreme Council will be primarily comprised of Church elders. (Eliot) Again, in the religious fashion characteristic of Puritan theocracy during the age of monarch interregnum, Elliot suggests that the Supreme Council be modelled after similar institutions provided for in the bible. (Eliot) He even goes on to state that: “The conveniency of the number of this high Council, is this to be measured, and judged by Gods Standard.” (Eliot) Chapter five merely states that all laws relating to society and governance are required to reflect the scriptures and should be modelled accordingly. Reflecting Puritan theocracy prevalent in New England at the time of writing his treatise, Eliot unabashedly writes that all duties and sins identified in the bible should automatically become the law of the land without necessity. (Elliot) In other words, if a man has a duty defined in the bible, then it is the law of the land that the man is obliged to discharge that duty and failure to do so is an offence against the Church and therefore it is an offence against the law of the land. In such a case it matters not that the law has not been codified. It therefore follows that: “...all Rulers must be skilful in the Scriptures; they must read and meditate in the same all the daies of their life, that thereby they may be enabled to do their Office faithfully, and religiously so long as they live.” (Eliot) Chapter six describes the powers of the court with respect to passing sentences which in typical Puritan theocracy must comply with the Scriptures. Perhaps the most glaring example of theocracy in this chapter is the manner in which the Supreme Council is authorised to discipline all government authorities and the judiciary. Rulers and judges can be ousted form their official seats if they offend God’s laws as it appears in the scriptures. Chapter seven deals with the collective governance of each of the smaller groups of 10 to 19 persons. These rulers should represent ten thousand. (Eliot) Chapter eight goes on to provide the source of law for regulating those who govern and rule. Eliot writes in wholly Puritan fashion: “The written Word of God is the perfect Systeme or Frame of Laws, to guide all the Moral actions of man, either towards God or man: the Application whereof to every Case according to its circumstances, must be by the wisdom and discretion of the Judges, guided by the light of the Scriptures and a pure Conscience.” (Eliot) The overall tone of The Christian Commonwealth is one of deeply religious content. By suggesting that the church play a role in the judicial and government rule making process is typical of Puritan ideology in New England during the time of writing and publication. In Eliot’s view, man being guided by the bible will automatically subscribe to a peaceful and respectful mode of living. Moreover, those that rule or adjudicate are required to adhere to the principles and doctrines with respect to human conduct as delineated in the bible. At the end of the day it is that bible that governs. Bibliography Dunway, Clyde. The Development of Freedom of the Press in Massachusetts. Harvard University Press, 1906 Eliot, John. The Christian Commonwealth. Available online at: http://digitalcommons.unl.edu/cgi/viewcontent.cgi?article=1021&context=libraryscience Retrieved October 7, 2008 Holstun, James. “John Eliot’s Empirical Millenarianism.” Representations No. 4, 128-153, 1983. Zakai, Avhu. “Theocracy in New England: The Nature and Meaning of the Holy Experiment in the Wilderness.” Journal of Religious History, vol. 14(2), 133-151, Read More