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By Leo Strauss

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The state ceascs to be the om· nipotent. absolute pedagogue o( man; it and its end become a rela· five value, a subordinated end in the new hierarchy of ends and values. The individual person is no longer bound to the state as to the exclusin teacher of ethics and happiness. \\'hal before was an ahsolute ethia established by civil law, is now put under the direction of the • superior morality of love of God and neighbor. For all, Greeks and barbarians, slaves and freemen. are equal before God. The state is not the only master of moral life.

However much it may succumb to nationalist superstitions, is the best sign of the vividness and power of the represented community, as is the eagerness with which the symbols are venerated. The impious criticism and the snobhish derision of these symbols or the attempts by parties to turn party symbols into symbols of the whole, are sure signs of the progressing disintcKration of that invisible unitas ordinis which constitutes the community. When the commumty, the actual fonn of social being. ceases to exist.

Forded the Church Fathers an idea that, by Christian interpretation, could serve them as an argument against the omnipotence of the pagan state of the Roman Caesars. THE STATE 18 VIII. THE MAIN PROBLEMS OF A CATHOLIC POLITICAL PHILOSOPHY In the same measure as Christianity began its ceaseless controversy with the pagan world, political philosophy had to undergo profound changes. Christianity had not to adapt itself to the world; but tlle world. and the political world too, had to be adapt~d to the immovable principles of Christianity.

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Basic Principles of Classical Political Philosophy by Leo Strauss

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