The following
is a summary of the biblical position on some of the most relevant issues in
the Church / State relationship. One approach to this relationship leads us to
consider politics from the Christian perspective. To do this it is necessary to
clarify the term "policy" which, although complex in its
implications, can be glimpsed in its most characteristic aspects.
This term refers to a reality in which all,
consciously or not participate directly or indirectly. It is related to the
search, exercise and distribution of power, understood as unifying factor of
the community, necessary means for the realization of the Common Good. Policy
designates the activity that concerns the administration and organization of
the State as institutionalized public power.
On the other
hand, the Kingdom of God, whose human part is constituted by the Church, that
is, the community of believers around the world, is singular and permanent,
while the kingdoms of the world are temporal states.
Those who are
loyal to the Word of the Kingdom (Matt. 13:19) have celestial citizenship
(Phil. 3: 20) but we also have citizenship in some of these kingdoms or
temporal states of the world, citizenship that gives us duties to fulfill
("honor the king" 1-P.2.17-), so long as they do not go against the
principles of the Kingdom of God. In the same way we also have rights to claim
and exercise ("therefore for this you also pay the taxes" -Ro.13.6-).
The
non-implementation of our duties and rights places us in the condition, either
of rebellious (1-S.15.23), or of prevaricators by omission (Mt.25.14-30). Those
who receive the heavenly calling to partake of the divine nature (He.3.1,
2-P.1.4) are not to "serve two masters" (Lc.16.13), "for it is
written, 'You shall worship the Lord your God, Only you shall serve "(Luke
4: 8); So that it is better for us to "serve under the new regime of the
Spirit" (Ro.7.6) "with joy thanking the Father who made us fit to
share in the inheritance of the saints in light; Who has delivered us from the
power of darkness, and brought us into the kingdom of his beloved Son
"(Col. 12: 12-13).
But for the
Christian who, by ignorance or otherwise, is already immersed in a service that
is not related to his status as "member of the Body of Christ" (Eph. 4:
14-16), the words of the Apostle Paul may be interesting when he says:
"Every one in the state where he was called, let him abide therein. Were
you called as a slave? Do not be careful; But also, if you can make yourself
free, treat yourself more. For he who was called a slave in the Lord is a
freedman of the Lord; Even he who was called being free, is a slave of Christ.
You were bought for a price; Do not become slaves of men. "(1-Co.7.20-23).
A different
case is that of "carnal Christians" (1-Co.3.3), who with different
self-justifications actually seek "their own, not that which is Christ
Jesus" (Phil.2.21), "who only think of Earthly things
"(Philippians 3: 18-20). They, too, like all of us, are free to choose
whom to serve.
Unbelievers
and faithful Christians, we all "travel in the same boat", because as
humanity we are part of this world that God so loves (Jn.3.16-17). The
"world" that our Savior does not love is that state of affairs that
is bound to a scale of values in which love, truth and justice are not
primordial, and where those who participate in it oppose, openly or not To the
lordship of a personal God with his plan of salvation.
However, the
Church-State relationship must be of mutual respect and collaboration without
losing identity and autonomy because of concessions, alliances or any
circumstance, especially if it is to the detriment of the divine government of
the Church, which, at the head of Jesus Christ, King Savior, only has coverage
in his holy nation, that is, the people set apart by God himself to announce
and practice his will.
