THE CHRISTIAN CITIZEN

Singaporejust celebrated her 35th National Day. Many of us would have heard the rousingspeech by our Prime Minister or watched the splendid parade and display. Wethank God that we have an efficient and honest government. And we do humblyacknowledge, with gratitude, God’s blessings upon this nation in the last 35years—despite our provoking Him to wrath in so many ways.

Aswe enter into the nation’s 36th year of nation-building, it is appropriate forus as Christians to pause to consider what is the relationship between thechurch and the state, and to consider the duty that the Christian has towardsthe state, individually and corporately. We must remember that we are not onlymembers of the church, but also members of our nation. Though our permanentcitizenship is in heaven with Christ as our King, we must not forget that, bythe providence of God, we are also citizens of Singapore. What should we do aboutour double citizenship and, as it appears, a double allegiance?

Inthis article, we shall attempt to answer some of these questions briefly by,first, looking at the biblical teaching concerning the relationship between theChurch and the State, and then highlighting some of the duties which Christianshave towards the State.

The Relationship Between Church and State

TheWord of God is very clear that Christ is the supreme Lord and King over all theworld. In the book of Revelation, the angel, who spoke to the Apostle John,makes it very clear that Christ is the “Lord of lords, and King of kings” (Rev17:14). The kingship and lordship of Christ may not be evident today as thecivil authorities of the world are almost unanimously opposed to His Kingship.But the authority of Christ is in no way diminished. Christ is on the throne ofDavid. God has highly exalted Him and given Him a Name that is above everyname: “That at the name of Jesus every knee should bow, of things in heaven,and things in earth, and things under the earth; And that every tongue shouldconfess that Jesus Christ is Lord, to the glory of God the Father” (Phil2:10–11). The inspired language of the Apostle Paul allows for no exception.All will one day acknowledge Him as King of kings and Lord of Lord—some withjoy, and some with fear and dread.

Doesthis mean that the kingship of Christ is only to be in the future? No, Shimei’shatred and opposition of David (2 Sam 16:5ff) did not make him any less asubject of David. The ignorance of the Athenians (Acts 17:22) did not make themany less the creatures and subjects of God, the Creator of all things and the“Lord of heaven and earth.” In fact, the Word of God tells us in no uncertainterms that all civil governments in the world are established by divineordination to be under Him, over the people, and therefore derive theirauthority from God. The Apostle Paul says: “Let every soul be subject unto thehigher powers. For there is no power but of God: the powers that be areordained of God. Whosoever therefore resisteth the power, resisteth theordinance of God: and they that resist shall receive to themselves damnation”(Rom 13:1–2). Paul goes on to explain that the civil government’s authority toinflict temporal punishment upon evil-doers and to reward well-doers is givenby God. In fact the civil magistrate is called the “minister of God… for good”(Rom 13:4). This is regardless of whether the manner of government isdemocratic, socialistic or monarchic.

Butthe Church is also an establishment of God. And authority is also vested on theleaders in the church (however despised it is today). What is the relationshipbetween the church and the state, or between the ecclesiastical authorities ofthe church and civil authorities?

Although,many of us are probably unconcerned about the answer to this question, it is aquestion that was dealt with at great length during the times of theReformation and of the Westminster Assembly. I believe it is helpful for us tobe at least acquainted with it, not only that we may better understand theportions of our Confession that deal with it, but also that we may have aChristian worldview with regards to politics, and a biblical ideal to pray for.

Traditionally,there are four main principles which are held with regards to the relationbetween Church and State.

The first is known as the Papal Principle: This principleteaches that the church is superior in point of jurisdiction over church andstate, and that ecclesiastical rulers have the right to exercise authoritativecontrol in civil matters. In other words, the church has the right to controlthe state. This was and is the position held by the Roman Catholic church whichteaches that the pope is the vicar of Christ and therefore has the right toclaim allegiance of all civil governments. Apart from the fact that there areno scriptural grounds for the pope to claim the vicarage of Christ (the Vicarof Christ is the Holy Spirit), there is also noscriptural basis for saying that the state authorities must submit to thechurch authorities.

Thesecond position is known as the ErastianPrinciple. This advocates state control over the church. This was the viewpromoted by Thomas Erastus (1524–83), who was a student of Zwingli. Erastustaught that the state has the power to intervene in ecclesiastical matters. Infact, according to him, the church has no power to excommunicate any of hermembers or to withhold the sacrament from anyone because all punitive powersbelong to the state. This is theposition of the Church of England, whereby the King or Queen, throughparliament, appoints the Bishops. Erastianism was defended by someparliamentary representatives at the Westminster Assembly, but was defeated,particularly by the contributions of George Gillespie.

Thethird principle is the VoluntaryPrinciple. This advocates total separation of church and state. Thestate is required only to guard, maintain and promote justice, order and peace.It is not under any obligation to Christ and His Church. It was held by theAnabaptists and by most modern evangelicals. In reality, if held as dogma, thisprinciple is a denial of the headship of Christ over the state.

The fourth principle, known as the Establishment Principle,is what was finally adopted as the biblical norm by the Westminster Assembly(see WCF chapters 23 and 31). This principleessentially teaches that, since both the church and the state are divinelyordained authorities, for God’s own glory, they ought to support eachother,—according to their respective spheres without interfering with eachother’s responsibilities,—in the promotion of Christ as Lord and King of allthe world. This principle is sometimes known as the Theory of Co-ordinating Authorities.

Thedifference between the EstablishmentPrinciple and the Voluntary Principle is that, in the latter, the civilmagistrate does not have any obligation to promote or support true religion, whereas in the former, afailure to do so is rebellion against God, regardless of whether it isacknowledged to be so. However, it must be acknowledged that because of thesecularisation of the state in most countries, in particular inSingapore,—which exists as a multi-religious society,—a form of the Voluntary Principle may be the best purposeful compromisein practice, seeing that the ideal cannot be implemented in the present circumstances. This is whyin our Confession, we have included as footnotes, the revision of the First GeneralAssembly of the American Presbyterian Church in 1789 (see our Confession andCommentary).

Withthis theoretical background, let us look at some of the duties that believershave towards the state. I believe, in our discussion, it shall become quiteclear that the principle of Church-State relationship which we hold to, haveimportant implications.

Honour

Thefirst, and perhaps most foundational, duty towards our civil government is torender due honour in our thoughts andspeech. The Apostle Peter teaches us that we are to “honour the king” (1 Pet2:17). This does not mean that we should flatter any in authority such as mighttend to curry favour. It does mean, however, that we must hold them in highesteem, and speak respectfully concerning our government. We must not speakdisparagingly about the government even if we may disagree with their policies.Bear in mind that the government is ordained of God. This of course does notmean that if the government sins against God in specific areas, that the churchmust still remain silent. But it does mean that any protest should be throughproper means as becoming of saints, and not through murmuring andrumour-mongering, as frequently done.

This, of course, does not mean that Christians may notvote for opposition parties during elections. But if any party has a stance ofdeliberate attempt to undermine the honour of the government by slanderousmeans, then Christians must disassociate themselves from it.

Obey

Honournaturally leads to obedience. We are, therefore, to obey our civil government.We are to do so by obeying the laws of the land and any commands of themagistrate that are within the sphere of the civil authorities and that do notcontradict the revealed will of God. This is what the Apostle Paul teaches inRomans 13. And he instructs Titus that he should teach his congregation thesame: “Put them in mind to be subject to principalities and powers, to obeymagistrates, to be ready to every good work” (Tit 3:1). The Apostle Peter,probably writing under the shadow of Nerodian persecution, urges: “Submityourselves to every ordinance of man for the Lord’s sake: whether it be to theking, as supreme; Or unto governors, as unto them that are sent by him for thepunishment of evildoers, and for the praise of them that do well” (1 Pet2:13–14).

Again,we are to do so whether we may deem the government to be reasonable orunreasonable (cf. 1 Pet 2:18–20). The only time we should disobey is when thecivil magistrate either requires us to compromise our faith or when it crossesits boundary of authority. This qualification is clearly enunciated by theApostles when they said: “We ought to obey God rather than men” (Acts 5:29). Thus,for example, if the government should dictate that all our sermons be screenedbefore delivery and that we must never preach that salvation may only be foundin Christ, then it becomes our duty to disobey. In this regard, the undergroundchurches in Chinaare doing what is right, whereas the official, government-controlled four-selfchurch has apostatised. In the same way, if the government should declare, forsome reason, that the church does not have the power to excommunicate anymember, then the church must not only protest but regard the legislature asnull and void. On the other hand, if the government makes laws within itssphere, say criminal laws, and health and safety laws, then the Christians mustobey even if it means inconvenience for us.

Render Unto Caesar

Closelyrelated to the first two duties, of honour and obedience, is this principletaught by our Lord: “Render therefore unto Caesar the things which areCaesar’s; and unto God the things that are God’s” (Mt 22:21). It was expandedby the Apostle Paul: “For for this cause pay ye tribute also: for they areGod’s ministers, attending continually upon this very thing. Render thereforeto all their dues: tribute to whom tribute is due; custom to whom custom; fearto whom fear; honour to whom honour” (Rom 13:6–7).

Whatdoes this mean? It means that we are to pay all our taxes willingly. It meansalso that we are to serve our national service stint faithfully as ourcontribution to the defence of this nation. This means also that if war breaksout, and the Government requires us not only to go to the defence line, but tocontribute of our substance, our cars, and houses, etc., we should willingly doso.

WilliamCunningham puts this principle well:

Caesar’s things are thepersons and the property of man, and God’s things are the conscience of men andthe church of God. The civil magistrate has rightfuljurisdiction over the persons and the property of men, because the word of Godsanctions his right to the use of the sword, and because jurisdiction in thesematters is evidently indispensable to the execution of the functions of hisoffice, the attainment of the great end of civil government, namely thepromotion of the good order and prosperity of the community (Discussion onChurch Principles: Popish, Erastian, and Presbyterian [SWRB, reprinted 1991], 208).

Pray

Afinal duty towards our government that is often neglected by Christians is thatwe must pray for her. This is the inspired instruction of the Apostle Paul:

I exhort therefore, that, first of all,supplications, prayers, intercessions, and giving of thanks, be made for allmen; For kings, and for all that are in authority; that we may lead a quiet andpeaceable life in all godliness and honesty. For this is good and acceptable inthe sight of God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth (1 Tim 2:1–4).

Weare, in other words, to pray for our government, that Christians may continueto live in the land in quietness and peace without having to compromise anybiblical principle etched in our conscience. More specifically, we are to praythat laws and policies that are enacted in the nation may not force the churchto disobey. We must not take it for granted, for example, that parents willalways be allowed to discipline our children. The governments in the West arebeing pressured by a generation of humanists, influenced by the infamous Dr.Spock and others, to legislate against the use of corporal punishment for ourchildren. Will Singaporehead the same way?

Andlet us remember also to pray for the salvation of all who are in authority, forGod “will have all [classes of] men to be saved, and to come unto the knowledgeof the truth.”

Conclusion

AsChristian citizens, we must be the best and most loyal of citizens because ofour subjection to God and His Word. We must honour and obey our magistrates inChrist. Let none of us indulge in the self-seeking attitude of the world whenit comes to our relationship with the state and with the government. But let usalso be mindful of our King of kings and of our eternal citizenship, and sopray and work that more in this our beloved nation may acquire that valuablecitizenship that does not require them to renounce their loyalty to Singapore.       

—JJ Lim