Orthodox Christians of any denomination are accustomed to evaluating political candidates on moral issues as well as practical considerations. The evangelical and religious right voter block is a staple in American politics because of concern for social issues like abortion, marriage, and family policy. These issues are perennial and deserve perennial attention. I would like to suggest, however, that a candidate’s character be given as much attention as his platform – especially during our ever larger primary run-offs. As Proverbs 22 reminds us, “A good name is rather to be chosen than great riches.” Talk truly is cheap, and, when a multitude of candidates espouses a relatively similar platform, personal character should be a major consideration in a leader.
Living in a country of over 300 million people, it is difficult, however, accurately to judge the character of a politician running for a national office. While one can look at his or her record and examine news stories, the real man or woman behind the stories can be easily obscured. Fortunately our political process affords the ability to check a few crucial qualities which, if lacking, might point to deeper character flaws.
Most difficult, perhaps, is the discernment of a potential leader’s motivation. Is he or she motivated by love? or merely the desire for power and personal aggrandizement? The prophet Samuel warned ancient Israel that a king would be tempted to self-aggrandizement; this warning is no less important today. Proverbs 20 envisions a different kind of leadership, “Steadfast love and faithfulness preserve the king, and by steadfast love his throne is upheld.” Love is the foundation of good leadership. As St. Paul reminds, a government leader is “a minister of God” for our good. The methods a potential political leader is willing to use to gain office could give insight into his or her motivation.
One of the most important qualities of a leader is the ability to speak judiciously. Words matter. The horrors of the rise of totalitarian regimes in the last century demonstrate that manipulation of language is the first step to the abuse of power. As philosopher Joseph Pieper argues, ““Public discourse, the moment it becomes basically neutralized with regard to a strict standard of truth, stands by its nature ready to serve as an instrument in the hands of any ruler to pursue all kinds of power schemes.” The author of Proverbs 16 concurs, “A divine sentence is in the lips of the king: his mouth transgresseth not in judgment….Righteous lips are the delight of kings; and they love him that speaketh right.” As St. James reminds us, “If any man offend not in word, the same is a perfect man, and able also to bridle the whole body….And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.”
Closely linked with the ability to control one’s tongue is the ability to control one’s emotions. Proverbs 16 continues, “The wrath of a king is as messengers of death: but a wise man will pacify it.” Temperance is listed among the Fruits of the Spirit, and Christians have long considered it one of the seven cardinal virtues. St. Thomas describes temperance as a “disposition of mind which binds the passions.” St. Paul recognizes the centrality of temperance to excellence when he argues that “every man that striveth for the mastery is temperate in all things.” Temperance is a practical necessity in the acquisition of political office, but it is also crucial to a leader’s ability to maintain the political stability of a nation – and freedom rests in no small part on that stability.
Proverbs is replete with calls to temperance and its sister virtue, patience:
A fool uttereth all his mind: but a wise man keepeth it in till afterwards.
A wrathful man stirreth up strife: but he that is slow to anger appeaseth strife.
He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.
An angry man stirreth up strife, and a furious man aboundeth in transgression.
The beginning of strife is as when one letteth out water: therefore leave off contention, before it be meddled with.
A good leader is also careful of those with whom he associates. Proverbs 20 states, “A king that sitteth in the throne of judgment scattereth away all evil with his eyes…. A wise king scattereth the wicked, and bringeth the wheel over them.” As St. Paul reminds, “Be not deceived: evil communications corrupt good manners.” On the other hand, “He that walketh with wise men shall be wise: but a companion of fools shall be destroyed.” A leader must be careful even in assisting intemperate associates: “A man of great wrath shall suffer punishment: for if thou deliver him, yet thou must do it again.” “Make no friendship with an angry man; and with a furious man thou shalt not go: Lest thou learn his ways, and get a snare to thy soul.”
While there are many other qualities essential to being a good leader, control of words, emotions, and associates are some of the most apparent insights into the character of a potential leader. The ubiquity of media presence creates a constant scrutiny under which an absence of these qualities is difficult to hide. While the possession of these qualities alone may not make a good leader, their absence will severely hamper a leaders effectiveness and cast doubt on his or her integrity. Christians need to hold their leaders to a high standard of moral excellence as well as to virtuous policies that exult truth and defend the weak.
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