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The Political Order
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in the doctrine of the separation of church and state the belief that
each of these institutions is autonomous in its own sphere. Recogni
tion of this fact was necessary before an effective safeguard could
be provided against the theocratic control by any religious group of
the instruments of government.
Looked at in terms of its historical development, then, liberal
democracy in its Anglo-Saxon form has owed a great deal to the
Puritan form of Protestantism. And in view of subsequent develop
ments in such countries as England and Sweden, where Anglicanism
and Lutheranism have prevailed respectively, there is reason to be
lieve that the latter traditions can, at least under some circumstances,
also provide genuine support for democratic institutions although
under other conditions they may support other forms of government.
Similar support for democracy may also be provided by Roman
Catholicism in those countries where Roman Catholics constitute
a minority; although, in general, Roman Catholicism is not opposed
to the use of the state as an instrument of the church to secure the
propagation of Roman Catholic faith.
While it is important to appraise the historical contributions of
different groups of Christians to the development of democracy, it
is also important to guard against an uncritical projection of these
relationships into the future, especially insofar as most of the major
Protestant denominations are concerned.11 As Professor Bennett
points out, the ecumenical experience of the churches provides a
meeting ground in which the mutual influence of most of the leading
Protestant churches—together with a number of Eastern Orthodox
groups—is constantly being felt. Here a single tradition has an op
portunity to bear witness to the implications of the Gospel in such
a way as to affect deeply the attitudes and insights of other groups.
In this way they may be led to a more genuine appreciation of the
relationship of the Christian faith to the development and support
of democratic institutions. Insofar as the present and the future are
concerned, therefore, it will be more fruitful if, instead of focusing
our attention exclusively upon the historical relationships of the
churches to democracy in the past, we examine the nature and pur
pose of democracy and some of the contributions which Christianity
may make toward the realization of these goals.
Democracy means, essentially, government
by
the people and
for