The Social Imperative

Moreover, Aristotle teaches that man by his nature is brought to this social life and mutual sharing. For man is a more political animal than the bee or any other gregarious creature, and therefore by nature far more of a social animal than bees, ants, cranes, and such kind as feed and defend themselves in flocks. Since God himself endowed each being with a natural capacity to maintain itself and to resist whatever is contrary to it, so far as necessary to its welfare, and since dispersed men are not able to exercise this capacity, the instinct for living together and establishing civil society was given to them. Thus brought together and united, some men could aid others, many together could provide the necessities of life more easily than each alone, and all could live more safely from attack by wild beasts and enemies. It follows that no man is able to live well and happily to himself. Necessity therefore induces association; and the want of things necessary for life, which are acquired and communicated by the help and aid of one’s associates, conserves it. For this reason it is evident that the commonwealth, or civil society, exists by nature, and that man is by nature a civil animal who strives eagerly for association.

--Althusius, Politica §32,33.

Here is an argument from natural law (and God's revelation in the book of nature) that undergirds all social intercourse amongst men. Man is, by the necessary conditions of his creation, a social being. Man cannot be alone and be complete: thus moral obligation and love. By the same law, a Christian man cannot be alone and be complete: thus the church. Moving from natural theology to revealed theology, God has declared unto us that we are created in his image. Is it any surprise then that he has also revealed himself to be a community of persons in one God: the Father, the Son, and the Holy Ghost?

Another Way to Read Althusius

This link will take you to an online version of Althusius' Politica. You may access the whole translation for free, with the same page numbers in the print version.

Thank you Liberty Fund.

Introduction to Althusius' Politica

"Politics is the art of associating (consociandi) men for the purpose of establishing, cultivating, and conserving social life among them. Whence it is called "symbiotics." The subject matter of politics is therefore association (consociatio), in which the symbiotes pledge themselves each to the other, by explicit or tacit agreement, to mutual communication of whatever is useful and necessary for the harmonious exercise of social life."

Thus Althusius begins his Politica (p.17). His vocabulary does present some problems to the casual reader so I would like to help clear things up a bit. First, we should not read politics as referring to the squabbles of political parties. Nor does he have in mind political government per se. He is seeking to explain the principles underlying every association between individuals (government, church, family, professional associations, &c.). Art is used in the sense of a subject of inquiry or a skill.
Symbiotics is from a Greek word meaning "living together." The symbiotes are, therefore, those who live together (or associated together for whatever purpose they are so associated). Communication is sharing, related more to communion (the modern word indicates the sharing of ideas, words, thoughts, &c.). This is how the older English versions of the Bible use the term (typically rendered fellowship in newer versions).
One should note that Althusius was committed to the "social contract" theory of politics before the Enlightenment formulation. However, Althusius' preferred word would be covenant. As man's relationship to God is covenantal, so is his relationship with the rest of mankind. And so his understanding of politics includes elements of piety: "The end of political "symbiotic" man is holy, just, comfortable, and happy symbiosis, a life lacking nothing either necessary or useful."
Althusius constructs his Politica on divine & natural law, both conceived as coming from the Lord. As such his politics assumes the liberty of mankind (though this was less a concern before Thomas Hobbes). Along with the mutual agreement of the members of the political body being considered is the belief that human sovereignty in a commonwealth lies not with the prince but with the people as a whole. He concludes "that the efficient cause of political association is consent and agreement among the communicating citizens." (Page 24). Of course, these ideas are at the very heart of our free society (or at least they were).

A Different Direction & a Good Book:

I know some of you miss the short run-throughs of the sermon texts from week to week, but I really cannot bring myself to them justice. I may still do some of that, but obviously I cannot do it consistently (the last such post being back in November). So what should I do? I did get some feedback on my last post. It was just a link to an article I read with some of my own comments attached. That seems to be a good use of the blog, but certainly not a primary use. I am considering posting reading notes on some of the books I am reading. Right now I have several books in the queue and several strategically locating in my reading zones (on my desk, by the bed, near the couch, &c.). I will probably write most on Johannes Althusius' Politica. Althusius was an early advocate of popular sovereignty, federalism (and social contract), and local rule. However, he is pre-Enlightenment and his views grow out of his commitment to the Reformed faith (Calvinism) and natural law.
The link below has information about Althusius' Politica (and how to order):
Liberty Fund | Fifty years of affirming the ideal of individual liberty

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Why God warns us against faith in government:

How To Fix the Jobs Problem by Llewellyn H. Rockwell, Jr.

This is an article that should be read. This a cogent explanation of the blessings of a free society. Note, freedom encourages a strong work ethic, entitlements encourage laziness. Government policies are inherently oppressive (see 1 Sam. 8). As St. Augustine taught, we have government because we are sinners and it is the punishment of the Fall. Paul teaches us that we are to honor those in authority because they are ordained by God, but we do not give them our devotion (and the early Christians' failure to do so got them eaten by lions). Christ's kingdom is not of this world, and with Abraham we have our eyes on a better country.