By Rev. Canon David B. Tabo-oy
“….And he called the twelve and began to send them out two by two, and gave them authority over the unclean spirits… So they went out and proclaimed that people should repent. And they cast out many demons and anointed with oil many who were sick and healed them.” Mark 6:7, 12-13
We need prophets and disciples today more than ever. This column dealt with prophetic ministry as exemplified by our Lord himself last week. In the same article I underscored that the primary reason of existence of the church is to be the conscience of the times and more emboldened when rejected and persecuted. But sometimes doubt and feeling of incompetence creep in like an ominous veil of dark clouds in our bright and joyous situation when confronted with the proverbial choice ‘to be, or not to be’. Amidst the provocative ‘stupid God’ statement of the President of the land, there was a guarded silence among the religious leaders days after this was broadcasted in the media. Some well-meaning aggressive members of my church came to me asking if we have an official statement on that blasphemous mouthing of the President. In fairness, denominations did have guidance and statements on the matter done in their respective conclaves. It was about a week after the controversial presidential cussing that three Christian groups’ leaders came out on television commenting on the issue.
It is on this light that I would like to share a reflection from a student of theology on the matter of church and state relationship. It is seen from the experience of an early Christian and his advice when embroiled in the issue of church and state relations. I am reprinting in full for us to reflect on it with prayers that it may guide us in our personal as well as corporate stands. This was lifted from the reflections of Sunshine Condaya Dulnuan written in her Facebook wall. Sunshine is currently a senior seminarian at Saint Andrew’s Theological Seminary in Quezon City.
A Reflection on Romans 13:1-7
v1Everyone must obey state authorities, because no authority exists without God’s permission, and the existing authorities have been put there by God. v2Whoever opposes the existing authority opposes what God has ordered; and anyone who does so will bring judgment on himself. v3For rulers are not to be feared by those who do good, but by those who do evil. Would you like to be unafraid of those in authority? Then do what is good, and they will praise you, v4because they are God’s servants working for your own good. But if you do evil, then be afraid of them, because their power to punish is real. They are God’s servants and carry out God’s punishment on those who do evil. v5For this reason you must obey the authorities—not just because of God’s punishment, but also as a matter of conscience.
v6That is also why you pay taxes, because the authorities are working for God when they fulfill their duties. v7Pay, then, what you owe them; pay them your personal and property taxes, and show respect and honor for them all. – Romans 13:1-7
After the eve of the Reformation, the popular protestant position with regards to the Christian relationship with those in authorities was that of submission. Perhaps a knee-jerk reaction to the past quasi-government status of the church, however, I believe maintaining that position have poisoned opportunities for prophetic critique and non-violent protests against injustice and excessive practices of those in power. For instance, history teaches us that in the case of slavery, the American southern masters have used passages from Paul’s letters to justify the existence of masters and slaves, the roles of each, and the absolute obedience that those whom they pluck from their homes, ravaged their identity, and forcibly detached them from their families, must demonstrate. Moreover, the power of the state, emphasizing on the imprecise interpretation of Romans 13:1-7 have contributed to the blatant injustice as if adding salt unto flesh wound, spewing belief that God Himself installed them to power, and to go against them is tantamount to rebellion against God.
In the current state of world politics, this view is adhered to by a number of Protestants that even the obvious maladies that politicians have inflicted upon society were dismissed. The world is temporal, they say; all these shall pass, or it has been “prophesied”. Even in the Philippine context, the same misguided belief is dominant in parachurches, evangelical, and charismatic churches most probably springing from both the literal interpretation of Romans 13:1-7 and the incorrect understanding of the separation between Church and State.
The common understanding of the text is that the context in which Paul have written the letter is similar to this day, hence this passage can be taken directly as a proof text for being submissive and passive to the state. But given the circumstances in his time when Emperor Nero was at the beginning of his reign, and there was dormancy and peace in the Roman empire before the famous fires blamed on the Christians, and the fact that Christians were a minority, these changes how we ought to view the text. In my view, Paul was not propagating blind obedience but reminding the Romans of the limitations of the state as accountable to God. He was not telling the Christians to withhold criticisms but to be involved in society and to obey only God as the absolute authority. So if the state functions according to the laws of God (as in the Decalogue), and does not absolutize itself, and an agent of justice, then Christians should support the state. Yet if it promotes evil than good, violate the rights of its citizens, impose rules against the poor and oppressed, then it is the prophetic mandate of the church to speak against it. Thus, the “separation between Church and State” does not mean the total severing of ties between the two leading to an apolitical stance of the Church, rather it means, under the principle of checks and balances, the Church is both a friend and critic of the state. And I believe the perennial question of the Church’s relevance in society could be answered with this view.
The story of Dietrich Bonhoeffer in his struggle against the Nazi regime and the current stance of a number of Filipino Christians against extrajudicial killings are poignant examples of situations wherein the Church must exercise her prophetic stance against the excesses of the state. Bonhoeffer stood against the move of the Nazis to control the German Protestant Church, sheltered Jews when they were treated as subhumans, spoke against the totalitarian regime and was eventually executed in a concentration camp. Closer to home, a number of protestors shouted against the twisted judicial system of our country, questioned the death of a growing number of poor men and women without due process, rebelled against the unrelenting call for blood on the streets thereby desensitizing the public, and as a result they are labelled as bigots, puppets, and ignoramus. Yet like the blood of the innocent screaming out from the ground, I believe their voices were heard by God. And therefore, the yawning silence of those who rendered themselves mute nod in agreement with the atrocities of the state packaged as cheap and bloody justice.
****
A prophet needs all the hands it could get. This is one lesson we can learn from the gospel lesson this week. As Jesus went about his prophetic ministry of itinerant preaching, healing and casting out demons, he called and sent his first disciples to an on-the-job training excursion. He sent them two-by- two. The purpose of this pairing is obviously to bolster credibility having more than one witness and also to provide mutual support during the training period. This would mean that in all practicality in sharing the Good News (prophetic ministry) and following our Lord (discipleship) and in serving God’s people, the cavalier attitude of ‘one man army’ is unwise. We need one another for mutual support, accountability and credibility and assuredly, God will provide for our needs relative to doing his mission.
It is very clear in Jesus’ instruction of the disciples’ share in his authority over malign, destructive forces and his refusal to engage in self-seeking, or violence, his message and his sympathy for human suffering. To be a prophet this troubled times needs faithfulness and consistency to our Lord’s instructions. That is the essence of true discipleship by which we are called to be partakers. And yes, there is a reward awaiting, ‘Come, you that are blessed by my Father! Come and possess the kingdom which has been prepared for you ever since the creation of the world’. (Matthew 25:34). **
