Joab: A Biblical Critique Of Machiavellian Tactics -- By: Caleb Henry
Journal: Westminster Theological Journal
Volume: WTJ 69:2 (Fall 2007)
Article: Joab: A Biblical Critique Of Machiavellian Tactics
Author: Caleb Henry
WTJ 69:2 (Fall 2007) p. 327
Joab: A Biblical Critique Of Machiavellian Tactics
Caleb Henry is Assistant Professor of Political Science at Seattle Pacific University in Seattle, Wash.
I. Introduction
In 1505 Pope Julius II decided to remove Baglioni, the tyrant of Perugia, from his position of power. Baglioni, a despot who was guilty of incest and parricide, had already gathered the troops necessary for his self-defense. Regardless of these troops, Julius entered the city relatively unarmed, thereby challenging Baglioni with the force of his personality. Baglioni surrendered and was led out by the Pope to the waiting army.
This picture of a pope single-handedly conquering a tyrant was, of course, popularized by Machiavelli.1 Machiavelli infamously argued that the tyrant’s cowardice was inexcusable, for he should have crushed the pope and the cardinals and enriched himself with their possessions. Instead, Baglioni was held back by his conscience. By not being altogether “wicked,” Baglioni was altogether doomed to failure. By contrast, Julius’s reputation went before him and gave him a victory that he should not have obtained.2
Machiavelli’s recommended tactics caused a furor within the Christian world for he refused to pay attention to the moral norms proclaimed by either revelation or nature. Machiavelli implied that the prince should be more concerned with his “reputation” than with the moral norms proclaimed by the priests. Not surprisingly, Christians were among the first to attack Machiavelli as a teacher of evil.
Among the many examples of critics of Machiavelli was the sixteenth-century French Calvinist Innocent Gentillet who claimed that Machiavelli “vomits a blasphemy”3 The Catholic priest Thomas Fitzherbert also wrote a book for “young
WTJ 69:2 (Fall 2007) p. 328
statists” with the wonderfully descriptive title,. .. treatise concerning policy, and religion: wherein the infirmitie of humane wit is amply declared, with the necessitie of Gods grace, and true religion for the perfection of policy; and by the way some political matters are treated diuers principles of Macchiauel confuted. .. with a confutation of the arguments of atheists, against the prouidence of God.. . .4
Christian clergy were not the only ones paying attention to Machiavelli’s nefarious impact. The literary world also created many Machiavellian characters for the theater.5
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