Machiavelli know what he was about. Though continuing to identify himself with Christianity, he advocated a revival of ancient concepts of virtu , and recognized that one key obstacle was the Christian revaluation of the value of honor. In the midst of numerous distortions of faith and history, he clearly identifies the conflict: “Ancient religion glorified only men who were endowed with worldly glory, such as generals of armies and rulers of republics; our religion has glorified humble and contemplative men rather than active ones. Further, it has established as the supreme good humility, abjection, and contempt for human affairs, while ancient religion defined it as grandeur of spirit, strength of body, and all the other things likely to make men most vigorous . . . .
“If it is true that our religion also requires strength, it is the kind of strength that makes you willing to suffer rather than to undertake bold deeds. So this way of living, then, seems to have rendered the world weak and handed it over as prey to wicked men, who can safely manage it when they see that most men think more of going to Heaven by enduring their injuries than by avenging them.” In his revised Christianity, religion would be put into service to “defend and better the fatherland . . . . to love and honor it and to prepare ourselves to be the kind of men who can defend it.”
This evidences a link between a reversion to pagan honor (glossed with Christianity) and the rise of the nation state.
Peter Leithart
Peter J. Leithart is President of Theopolis Institute. He is the author of numerous books on theology, literature, and culture, including Theopolitan, Defending Constantine, and Baptized Body.
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