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A. T. Jones (1890)_Civil Government and Religion Christianity and the American Constitution

A. T. Jones (1890)_Civil Government and Religion Christianity and the American Constitution

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Published by: TheMedien on Oct 26, 2010
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CIVIL GOVERNMENT AND RELIGION, OR CHRISTIANITY AND THE AMERICAN CONSTITUTION.By ALONZO T. JONES. AMERICAN SENTINEL, 26 AND 28 COLLEGE PLACE, CHICAGO, ILL;1059 CASTRO ST., OAKLAND, CAL.; 43 BOND ST., NEW YORK. ATLANTA, GEORGIA. 1889. p. 1, Para. 1, [CIVIL]. PREFACE. -- THIS little work is the outgrowth of severallectures upon the relationship between religion and thecivil power, delivered in Minneapolis, Minn., in October,1888. The interest manifested in the subject, and numerousrequests for the publication of the main points of thearguments presented, have led to the issuing of this pamphlet. It is not intended to be exhaustive in itsdiscussion of any point upon which it treats, but onlysuggestive in all. The subject is always interesting and important, and as there is now a persistent demand being made for religious legislation, especially in relation toSunday-keeping, this subject has become worthy of morecareful study than it has ever received in this countrysince the adoption of the national Constitution. Thequotations and references presented, with connectingarguments, are designed simply to furnish the reader aready reference, and directions to further study of thesubject. It is hoped that the facts presented will awaken more interest in the study of the Constitution of theUnited States, and may lead to a better understanding of men's rights and liberties under it, than is commonlyshown; and also to a closer study of the relation thatshould exist between civil government and religion,according to the words of Christ and the AmericanConstitution. A. T. Jones.
 Feb. 13, I889.
 p. 3, Para. 1,[CIVIL]. CONTENTS. -- CHAPTER I. -- CHRISTIANITY AND THE ROMANEMPIRE. -- The Gospel of Liberty -- The Roman Religionexalted the Power of the State -- The Rites of the Roman Worship -- Martyrs to Roman Power . . . . . . . p. 5-13 p.4, Para. 1, [CIVIL]. CHAPTER II. -- WHAT IS DUE TO GOD, AND WHAT TO CAESAR? -- Moral Law and Civil Law Compared -- Sin and Crime Defined -- God the only Moral Governor -- The Principle expressed by
Christ is the Principle embodied in the AmericanConstitution . . . . . . . p. 14-27 p. 4, Para. 2,[CIVIL]. CHAPTER III. -- THE POWERS THAT BE. -- An Exposition ofRomans 13:I by Examples from Holy Writ -- How earthlyGovernments are ordained of God -- The power of Rulerslimited by the Will of the People . . . . . . . p. 28-43 p. 4, Para. 3, [CIVIL]. CHAPTER IV. -- THE RELIGIOUS ATTACK UPON THE UNITED STATESCONSTITUTION, AND THOSE WHO ARE MAKING IT. -- Proposed  Amendment to the Constitution, respecting theEstablishments of Religion and Free Public Schools -- ItsFallacy Exposed -- Quotations from National Reformers -- What they want to see in our Government . . . . . . . p.43-64 p. 4, Para. 4, [CIVIL]. CHAPTER V. -- RELIGIOUS LEGISLATION. -- The Proposed  National Sunday Law -- The Bill Arraigned -- The BillUnconstitutional and anti-Christian . . . . . . . p. 65-77 p. 4, Para. 5, [CIVIL]. CHAPTER VI. -- THE SUNDAY-LAW MOVEMENT IN THE FOURTHCENTURY, AND ITS PARALLEL IN THE NINETEENTH. -- TheDevelopment of the Papacy -- The Papacy a false Theocracy -- Constantine's Sunday Law -- The Church secures the Aid ofthe State to enforce It -- Resulted in the Inquisition --The Present Demand for a Theocracy -- The Power of theState sought for the Support of Religion -- What will besacrificed to secure It . . . . . . . p. 78-110 p. 4,Para. 6, [CIVIL]. CHAPTER VII. -- THE WORKINGS OF A SUNDAY LAW. -- The Arkansas Cases -- The Supreme Court Decision -- Repeal ofthe Law -- Some Facts worthy of Notice in the ArkansasIndictments. . . . . . . . p. 111-150 p. 4, Para. 7,[CIVIL]. APPENDIXES A, B, C, D . . . . . . . p. 151-176 p. 4,Para. 8, [CIVIL]. CIVIL GOVERNMENT AND RELIGION. -- CHAPTER I. --CHRISTIANITY AND THE ROMAN EMPIRE. p. 5, Para. 1, [CIVIL]. JESUS CHRIST came into the world to set men free, and to plant in their souls the genuine principle of liberty, --
liberty actuated by love, -- liberty too honorable to allowitself to be used as an occasion to the flesh, or for acloak of maliciousness, -- liberty led by a conscienceenlightened by the Spirit of God, -- liberty in which man may be free from all men, yet made so gentle by love thathe would willingly become the servant of all, in order to bring them to the enjoyment of this same liberty. This isfreedom indeed. This is the freedom which Christ gave to man; for whom the Son makes free, is free indeed. In givingto men this freedom, such an infinite gift could have noother result than that which Christ intended; namely, to bind them in everlasting, unquestioning, unswervingallegiance to him as the royal benefactor of the race. Hethus reveals himself to men as the highest good, and bringsthem to himself as the manifestation of that highest good,and to obedience to his will as the perfection of conduct.Jesus Christ was God manifest in the flesh. Thus God was inChrist reconciling the world to himself, that they mightknow him, the only true God, and Jesus Christ whom he sent.He gathered to himself disciples, instructed them in hisheavenly doctrine, endued them with power from on high,sent them forth into all the world to preach this gospel offreedom to every creature, and to teach them to observe allthings whatsoever he had commanded them. p. 5, Para. 2,[CIVIL]. The Roman empire then filled the world, -- "the sublimestincarnation of power, and a monument the mightiest ofgreatness built by human hands, which has upon this planet been suffered to appear." That empire, proud of itsconquests, and exceedingly jealous of its claims, asserted its right to rule in all things, human and divine. As inthose times all gods were viewed as national gods, and asRome had conquered all nations, it was demonstrated by thisto the Romans that their gods were superior to all others. And although Rome allowed conquered nations to maintain the worship of their national gods, these, as well as theconquered people, were yet considered only as servants ofthe Roman States. Every religion, therefore, was held subordinate to the religion of Rome, and though "all formsof religion might come to Rome and take their places in itsPantheon, they must come as the servants of the State." TheRoman religion itself was but the servant of the State; and of all the gods of Rome there were none so great as thegenius of Rome itself. The chief distinction of the Romangods was that they belonged to the Roman State. Instead ofthe State deriving any honor from the Roman gods, the gods

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