Chapter II · (continued 2)

From all the above it results that the denial of the supernatural end in man, individual or collective, constitutes that which is the complete heathenism. In proportion as the bearers of the Temporal Power have more or less approached this heathenism has their opposition to the Spiritual Power been more or less intense; in proportion as they have acknowledged and acted with a due regard to the supernatural end, they have also acknowledged the Spiritual Power and acted in harmony with it.

The perfect ideal relation between the two Powers has been expressed by the term of marriage, in which Christ, the celestial Bridegroom in the Spiritual Power, espouses the temporal order. This image is in remarkable accordance with the origin of the race, and with the prefiguration of Christ in Adam. It is as if the divine order at the Fall fell into the background, and in its slumber the human was taken out of it. But when the human race awoke in the new Adam, the divine order greeted the human as bone of its bone and flesh of its flesh, and wooed it to rule the world with it in the stable union of wedlock. This image at least may serve to indicate the various relations which have hitherto existed between the two Powers. It is itself the ideal relation intended by God. Then, as a matter of fact, during the first three centuries the Church, with her divine claims, turns to the Temporal Power inviting it to an alliance. This is the Church’s relation to the heathen State, as it were the time of wooing. Next the Temporal Power accepted this invitation and united itself with the Church, so that each preserving its own domain, they ruled the world together. That was the relation of the Church to the truly Catholic State, a marriage disturbed by no division and separation, when unity of faith preserved the marriage vow unbroken. Each then, indeed, might have misunderstandings, because the bearers of the two Powers, like husband and wife, are human beings; but since there was the stable will in both to preserve the marriage vow undefiled in Christ, such misunderstandings were easily overcome. Perhaps this expresses the whole medieval condition of things in this respect as accurately as can be done. Thirdly, the Temporal Power divorced itself from the Church’s faith, and from obedience to her in divine things; that is the state of broken wedlock. It has various decrees. First, the housewife divorces her husband and breaks the marital band: that in itself constitutes the apostate State. Secondly, she dissolves the marriage by entering into connection with another, to whom she gives power over the household, and with his aid oppresses the lawful husband: that is the position of the heretical State. Thirdly, the housewife will no longer tolerate the single rule of him who has alienated her from her husband; she is willing to have more than one temporary connection, and amongst the many perhaps the husband, if he will accept such terms: that is the position of the indifferent State. Thus we get from this image of marriage[29] an adequate measure of all the relations which have hitherto subsisted between Church and State.

But the purpose of the foregoing chapter has been to set forth the ideal relation between the two Powers intended by God in the Incarnation and the Passion of His Son, and springing out of the junction of these two mysteries of His love.