Sans Authoritas wrote:
Aye. He did. And what, precisely, did he say belonged to Caesar? Did he say that anything at all actually belonged to Caesar?
Aaron Staub wrote:
I am not sure what your point is here. No, is the direct answer to your question, although given that it was a response to the Pharisees asking about the suitability of paying taxes to Rome, at a minimum it refers to the financial support of civil government (even a foreign government). Most commentaries expand this to cover other forms of authority beyond taxation.
He doesn't say that we are obliged to give anything in particular to Caesar, because he doesn't say what, if anything, actually belongs to Caesar.
Sans Authoritas wrote:
You're making exceptions for obeying the law because of your particular belief system? You're going to end up shredding the fabric of society, like HK G3 said.
Aaron Staub wrote:
I’m not doing anything. You chose to hold up the Bible for a stupid strawman argument that could be applied to support revolution under any circumstances. The power of the gospel is for men unto salvation, unto the Jew first, and also the Greek. It is not a tool for the purposes you are trying to employ it.
You said that it is acceptable to break the law when it is superceded by God's law.
You seem to be holding up government and its edicts on a level with God and his mission of salvation, but somehow,
not when the laws contradict your personal belief system. How does that make you different from me? That is why I brought the Bible into it.
Sans Authoritas wrote:
You do not suppose that laws that put men who harmed no one are against God's will?
Aaron Staub wrote:
I think an incredible amount of damage has been done in the world in trying to “suppose” what God wills. I know God tells me to subject myself to the authority of civil government. I know that my government restricting the sale of automatic weapons does not contradict any precept that Jesus taught. I may not necessarily like it, but I can’t pretend to have a divine mandate to revolt about it. If you want to write your congressman to overturn the laws, fine. But don’t tell me that God told you to spill blood in the streets on this one.
Does anyone suppose, based on Jesus' teachings in the Bible, that the initiation of violence is acceptable?
No, obeying a ban on automatic weapons on fear of imprisonment does not contradict Jesus' words. But neither is it a contradiction of his words to oppose such a ban. A ban on automatic weapons is, however, unreasonable. If a populace cannot be trusted with automatic weapons, it cannot be trusted to have a government that has automatic weapons.
I am not calling for a violent revolt. I will never use violence to impose my political views on others. One cannot make anyone believe anything. It is a contradiction in terms, because belief is the free acceptance of a truth as perceived by the intellect. I have no idea why you think that my ideas will lead to blood in the streets.
Sans Authoritas:
Under this government, do not 12 men on a jury have the ability, as John Jay said, to judge not only the facts of the case, but also the justice of the law itself? Despite what the whole of society or the government wants?
Aaron Staub wrote:
No, the appellate courts do that.
In 1789, John Jay, the first Chief Justice of the U. S. Supreme Court stated: "The jury has the right to judge both the law as well as the fact in controversy."
A jury is comprised of individual citizens, representing the People of the United States of America. These few men, according to the Supreme Court, have the power to decide whether a law is just.
Sans Authoritas wrote:
A law that criminalizes non-criminal behavior is an abomination.
Aaron Staub wrote:
Pithy. I’m not sure what it means, other than the fact that you are a political libertarian. The word abomination certainly sounds scary. Drunk driving laws and seat belt laws are also an abomination under your definition. That’s fine as your opinion and you are entitled to it. I think seat belts save lives, and locking up drunk drivers is a good idea. The government has the responsibility of protecting its citizens, if it can do that before life or limb is severed that is not an unreasonable policy.
The individuals in government, insofar as there is a government, have a duty to protect the life, liberty and property of the people who live under the scope of their powerm, from acts of unjust aggression or fraud. They have no right to "protect us from ourselves." I don't need to be told how many calories to eat per day by force of law, or to wear a helmet when riding a bicycle, or not to smoke or drink, or to wear a seat-belt to prevent me from turning myself into a human projectile. If other people want to put themselves in un-necessary risk, so be it. Giving government power (not authority) over such matters is a dangerous, and eventually deadly precedent. It is unreasonable to give government the power to force people to live in a particular way. They may only remove active, unjust aggressors from society. It is no violation of my rights to have a homosexual couple living next door, or if someone wants to drive a car without a seatbelt. Keep the government out of it. Accountability for one's actions is paramount. And as long as someone's action does not aggress upon the rights of other individuals, there is no reason to pass a law against it. Law is not supposed to directly make men virtuous. It is supposed to create an environment free of force, fraud and coercion, so that men are
free to pursue virtuous lives.
Sans Authoritas wrote:
St. Thomas had some things to say about the nature of law, too. He said one of the aspects that must be fulfilled for a morally binding law is that the proposed law be an ordinance of right reason. That means that no one may justly mandate obedience to foolish decrees such as, "Everyone must wear purple on Tuesdays under pain of a felony," or, "You cannot peacably carry a firearm without a government permission slip."
Aaron Staub wrote:
You’ve switched authorities here, from the Bible to a church Divine, but I am ok with that. Of course, the phrase “right reason” is crucial to that statement. Most people would agree that the average citizen does not need access to fully-automatic weapons.
Does that make their belief reasonable? Do you consider it reasonable to knock down a man's door, wave SMG's at his wife and children, and imprison him for merely having a fully-automatic weapon with no ill intent concerning its use?
As I said before, it is only unreasonable to allow people who cannot be trusted with fully-automatic weapons to have a government that has fully-automatic weapons.
Aaron Staub wrote:
The right reason of the population decides against you here, and so you are crying your eyes out on an internet forum.
No: "what most people think" does not equal "right reason." To say that it does is a fallacy.
Aaron Staub wrote:
Perhaps Sans Authoritas (a name chock FULL of irony given this discussion) is the only keeper of right reason?
I do not know why you consider my name ironic. I chose my name to indicate that I have the same amount of authority (moral power to command) as every other individual, unless I am granted some special supernatural grace and authority from God (which I do not have.) I also chose it to indicate that the moral power to command is entirely independent of the power to force someone to comply with one's commands. For example, Pilate had the
power to kill Jesus, but not the
authority to do so. I have as much authority as George Bush. George Bush happens to have more
power than I do. Lastly, I chose the name to indicate that society can operate without a coercive central "authority" as authority is understood by the majority of people. (Coercive power.)
Aaron Staub wrote:
The one-eyed man in the land of the blind? (If you like Thomas Aquinas I bet you've read your Desiderius Erasmus too) Also, why did you switch the policy of interest from full-auto weapons to carrying (I presume you mean CCW)?
Why did I switch it? I didn't. The principle is the same. Some people, however, are more familiar with the existence and nature of the kind of thugs that can be thwarted with the mere display of a pistol. Fewer are familiar with the nature and existence of the other kind. The difference between the two laws is a practical matter, not a theoretical matter.
Sans Authoritas wrote:
Does one do dishonor to a king by disobeying a bad law?
Aaron Staub wrote:
Nice try on slipping the word “bad” in there. One does dishonor the king by disobeying the law. You have appointed yourself to a position above the king by judging it “bad”.
Really? A poor, ignorant uneducated slave in the South in the 1850's "elevated himself to the level of the King" by judging and violating the Fugitive Slave Act? Again, I'm not speaking about the degree to which the respective laws are unjust, but rather the unjust
nature of both laws.
Aaron Staub wrote:
Your government has granted you a method of affecting political change, which is more than the 15th century peasant ever had. Obey the laws of the land, work within the system to try to change the laws you disagree with. The lesson is not so hard as you pretend.
First, you say "your government." Let us get this straight. I do not have a government, any more than I have a tsunami, or a tornado, or a volcanic eruption, or any other violent, destructive entity that has historically killed more people than it has ever protected. These entities all exercise a sphere of power and influence over my life, but I do not claim responsibility for their existence or actions. And it certainly isn't "mine," any more than a bloodsucking leech is "mine."
As a wise woman once said, if voting really changed anything, it would be outlawed immediately. Are you familiar with the public choice theory? It lays out rather succinctly, from a practical economic standpoint (not in the monetary sense) why and how governments get out of control. And how it is a vain struggle to try to change the nature of the system from within. Only by removing support from the institution, by convincing (not forcing) one person at a time, can you cause unjust ideas and the institutions they enable to collapse and stay collapsed.
Sans Authoritas wrote:
On the subject of kings, go ahead and read Kings 1:8 1-26. It's very interesting. God was displeased, for some reason.
Aaron Staub wrote:
I presume you mean 1 Kin 8: 1-26. I read it again. That section deals with the commissioning of the temple at Jerusalem. Is that what you intended? The subsequent verses discuss some broad strokes about the punishment of Israel when the nation is corrupted by corporate sin, but nothing jumped out at me that obviously applied here. I gave up since I suspected you might have wanted a different reference.
I did mean 1 Kings 8, 1-26 My mistake.
1 Kings 8, 1-26 (Douay-Rheims)
Samuel growing old, and his sons not walking in his ways, the people desire a king.
8:1. And it came to pass, when Samuel was old, that he appointed his sons to be judges over Israel.
8:2. Now the name of his firstborn son was Joel: and the name of the second was Abia, judges in Bersabee.
8:3. And his sons walked not in his ways: but they turned aside after lucre, and took bribes, and perverted judgment.
8:4. Then all the ancients of Israel being assembled came to Samuel to Ramatha.
8:5. And they said to him: Behold thou art old, and thy sons walk not in thy ways: make us a king, to judge us, as all nations have.
8:6. And the word was displeasing in the eyes of Samuel, that they should say: Give us a king to judge us. And Samuel prayed to the Lord.
8:7. And the Lord said to Samuel: Hearken to the voice of the people in all that they say to thee. For they have not rejected thee, but me, that I should not reign over them.
8:8. According to all their works, they have done from the day that I brought them out of Egypt until this day: as they have forsaken me, and served strange gods, so do they also unto thee.
8:9. Now, therefore, hearken to their voice: but yet testify to them, and foretell them the right of the king, that shall reign over them.
8:10. Then Samuel told all the words of the Lord to the people that had desired a king of him,
8:11. And said: This will be the right of the king that shall reign over you: He will take your sons, and put them in his chariots, and will make them his horsemen, and his running footmen, to run before his chariots,
8:12. And he will appoint of them to be his tribunes, and his
centurions, and to plough his fields, and to reap his corn, and to make him arms and chariots.
8:13. Your daughters also he will take to make him ointments, and to be his cooks, and bakers.
8:14. And he will take your fields, and your vineyards, and your best oliveyards, and give them to his servants.
8:15. Moreover he will take the tenth of your corn, and of the revenues of your vineyards, to give to his eunuchs and servants.
8:16. Your servants also, and handmaids, and your goodliest young men, and your asses, he will take away, and put them to his work.
8:17. Your flocks also he will tithe, and you shall be his servants.
8:18. And you shall cry out in that day from the face of the king, whom you have chosen to yourselves: and the Lord will not hear you in that day, because you desired unto yourselves a king.
8:19. But the people would not hear the voice of Samuel, and they said, Nay: but there shall be a king over us,
8:20. And we also will be like all nations: and our king shall judge us, and go out before us, and fight our battles for us.
8:21. And Samuel heard all the words of the people, and rehearsed them in the ears of the Lord.
8:22. And the Lord said to Samuel: Hearken to their voice, and make them a king. And Samuel said to the men of Israel: Let every man go to his city.
Again, the Lord was displeased with his people. Why?
-Sans Authoritas