THE subject assigned to me for to-day—really the relation of the church to civil government—is one which presents a broad field for investigation and for careful thought. It is one upon which there exists a wide difference of opinion. It is one upon which much is said and written, principally, however, upon one side. It is eminently one upon which all should know what saith the Lord. In presenting this paper, therefore, I assume that it is expected that the consideration of the subject shall be from the standpoint of the Scriptures alone.
I conceive that a failure upon the part of the church and her representatives to study scripturally the true relation of these two institutions—the Church and the State—is the occasion of spiritual weakness in herself, and a consequent dependence upon, and a seeking for, the support of the civil government. On the other hand, were it not for the consciousness of this lack of power in the church, there would be far less tendency with her to have to do with politics. The interest in the church as a church, in political affairs, the desire and effort to obtain political power by the church, I believe will be found by close study to be in exact proportion to the lack of the true power of godliness.
I am aware that the view I present appears absurd to many, and may appear thus to my brethren, members of this union. But the purpose in the investigation of any topic should be the eliciting and development of truth regardless of previous education or popular sentiment. Let us then, without bias, through either of these, appeal to the Scriptures, and the Scriptures only, for instruction. Their testimony ought to be all-sufficient for those composing our number.
What, then, is the specific work of the church through her delegated representatives? Christ answers in his commission to his apostles, "Go ye therefore and teach all nations." Note that he recognizes the existence of nations, and in no way suggests the subversion of these by the arbitrary setting up of his authority, tho he had just said, "All power is given unto me in heaven and in earth." He nowhere intimates in his teaching a temporal reign for himself, or a universal acceptance of the principles of his government in this world. True, the Jews accused him and his followers of sedition, and of attempting to turn the people away from loyalty to the Roman Government; but such a charge could never be sustained, and his precept and example are both against it. He had no such policy. Indeed, he had nothing whatever to do with politics.
What, then, is the church to teach to all the nations? Is it, in each particular nation, to teach the policy upon which its government should be conducted? Is that the Gospel as committed to the apostles? — No. They were to make disciples or Christians in all nations by "teaching them to observe all things [says Christ] whatsoever I have commanded you." His presence and power he promised to believers, in order to accomplish this work in every nation upon the earth. This teaching was to be to individuals as individuals, and not to nations as nations, for, in recognizing the commission, Mark says: "Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned." This certainly can not be for the establishment of the kingdom of heaven for temporal and universal rule in this world, as is so much talked of these days. Had it been, Christ would not have taught his disciples so explicitly to the contrary. They, however, failing to comprehend his mission, did look for that very thing; but he said to them so emphatically as not to be misunderstood, "My kingdom is not of this world; if my kingdom were of this world, then would my servants fight." The Gospel and not politics is that with which the church has to do; for the Gospel is that in which every individual of every nation under heaven ought to be interested. It is that, too, in which every individual may be interested without disloyalty to civil authority, provided civil and divine authority are not confounded.
It may be said that those who preach the Gospel need support and power, and shall not these be supplied by the various nations to which the Gospel is preached? Paul answers in regard to the support, "The Lord hath ordained that they which preach the Gospel should live of the Gospel." One evil, and a great evil it is, occasioned by ignoring this principle is that the church comes to depend upon the support of the world instead of upon the individual interest of believers. This begets narrowness and selfishness, instead of breadth and liberality. Paul, in order to correct this evil, went even further than this God-ordained plan. He says, "But I have used none of these things; neither have I written these things, that it should be so done unto me. . . . For necessity is laid upon me; yea, wo is me, if I preach not the Gospel." "For ye remember, brethren, our labor and travail; for laboring night and day, because we would not be chargeable unto any of you, we preached unto you the Gospel of God." So Paul, instead of depending either upon the world or the church for financial support, depended upon the Lord to supply the opportunity for him to support himself by manual labor.
It may be claimed that the church needs recognition and power to make her work successful. Christ says, "Go ye into all the world, and preach the Gospel," "and, lo, I am with you alway, even unto the end of the world;" and Paul says the Gospel itself is the "power of God unto salvation to every one that believeth."
What more does the church need in the way of recognition than the presence of Christ? and what more in the direction of power than the power which saves to the uttermost the soul and body of the believer, experienced as it may be by each individual in it? If the church lacks power, it is because her ministers fail fully to preach the Gospel, as did Paul, and are depending upon some power other than the power of God. If she needs more helpful recognition, it is because she is walking apart from her divine Head, and courting the favor and recognition of the world—counting it of more consequence than the favor of God.
It may be asked, Did not the Jewish church have a national existence, and was it not therefore political in character? It is true, the Jews were at the same time both a nation and a church. According to God's purpose for them, however, they were to have nothing to do with the politics of the nation, that is, the principles upon which the nation should be managed, the making of its laws, etc. God himself attended to all this, and all the people or the priests were to do was to obey and execute what he gave them. When they called for a king like the nations around them, they entered politics, and it proved their ruin. They departed from the worship of the true God to that of false gods, and God forsook them in consequence, both as a church and as a nation.
All this history ought to be a lesson to the church to-day, for "all these things happened unto them for ensamples; and they are written for our admonition upon whom the ends of the world are come."
Christ has a church in the world composed of all true believers in him without regard to nationality or church name. He has also a kingdom, but he says distinctly that it is not of this world. The principles of that kingdom are implanted in the hearts of its subjects, and they will be loyal to these, tho they may conflict at times with the perverted principles of earthly governments. But if such governments do not go beyond their proper prerogatives there need be no conflict between them and the principles which govern in the kingdom of Christ. They must, however, be forever kept distinct and separate else the conflict is sure to come.
The only province in which civil governments may properly exercise authority is in securing to each individual, so far as is possible, his inalienable rights. This is accomplished through the exercise of law to which the individuals composing the government yield consent by choosing to belong to such government. It has nothing whatever to do with religious questions. On the other hand, the province of church authority is limited to religious matters only, except as the principles of true religion lead to a conscientious regard for all civil rights, as well as religions. It has, however, no authority in civil matters. Christ enunciated very clearly the principle underlying this distinction, and the relation of the two institutions, when he said, "Render therefore unto Cæsar the things which are Cæsar's; and unto God the things that are God's;" for the record is, "They could not take hold of his words before the people; and they marveled at his answer, and held their peace."
This answer indicates plainly that it is possible for the representatives of Christ to render to Cæsar—the government—that which belongs to it, and the same to God, without conflict, when taken in connection with his uniform teaching and practise. It also as plainly teaches that, as his followers, we need have nothing to do with the politics of earthly governments, for he never had. He constantly acted, as well as taught, the truth that his kingdom was not of this world, to govern by force, but that it was from above, and only required the obedience of a loving choice. The fact is, there is no policy or politics in the kingdom of Christ; it is ruled by the principle of love. There is no law in it except the law of love. There is no force in it except the force of love. This is of universal application. There can be no law against its exercise. Its length and breadth, its height and depth, are infinitely greater than all worldly policy. The province of the church and her representatives is by precept and practise to manifest this principle toward all men of every nation, kindred, tongue, and people. This is the sum of preaching the Gospel to every creature.
Therefore, we do not, as ambassadors for Christ, need to enter politics, or that politics should enter us, in order that we do successfully the work of God in the earth. The less we have to do with governmental politics, the better, it seems to me, will it be for us as individuals, for the several churches to whom we minister, for our respective denominations, and for the world.
Let the church, as did her perfect Head, have no policy or politics other than "Jesus Christ, and him crucified," accepted in the heart and manifested in the life of the believer.
E. W. WHITNEY.