In addition to his life, as told by Luke in the book of Acts, the writings of Paul speak directly to the issue of how to deal with the issue of dual citizenship. While much has been said about the primacy of heavenly citizenship over earthly citizenship, Paul’s teaching goes further to provide instruction on when and how to operate in a hostile world with a government that is hostile to the one true God. Furthermore, the Pauline teachings of peace and non-violent civil disobedience are not just a view on their own, but directly related to his teachings on being a true citizen of heaven. No article on this topic would be fitting without some reference to Romans 13:1-7: “Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For for this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.”
The Writings of Paul
While Paul deals with the issue of living in a pagan world and under civil governments elsewhere (some of which will be covered here), this text is the most explicit in nature. Paul’s words could be summarized by simply reading verse 1: “Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God.”
The remainder of the passage expounds on this simplistic idea. In light of the present discussion, it is important to understand what Paul meant by “the governing authorities.” Arguments have arisen in which some believe that Paul’s statement here is counter to the Roman Empire in some veiled or ironic way. However, the immediate context of Romans prohibits this understanding.
Schreiner, in his commentary on Romans, states: “Certainly, heavenly citizenship receives priority, but earthly citizenship could legitimately occupy a subordinate place. Anti-imperial readings fail because they contravene the evident meaning of the text and rely on clever and between-the-lines readings that are implausible.”
It is important to note that Romans 13 is surrounded by chapter 12 in which Paul deals with the transformation of the believer and the outward marks of what a believer looks like and chapter 14 which also addresses the concept of loving one another and not causing one another to stumble. Paul’s words are plain, and there is little reason to even look for a veiled message in this text.
Another possible issue that arises from the reading of Romans 13:1-7 is that of dichotomies. Simply put, if Paul is endorsing Rome in this passage, then he must be forsaking his heavenly citizenship. As aforementioned, Paul was consistent with his view of heavenly citizenship as primary. However, to better understand Romans 13:1-7, perhaps it is best to look at with keeping Philippians 3:17-21 in mind: “Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.) For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.”
Firstly, it is clear that Paul nowhere explicitly endorses Rome. While in Romans, he does call for submission; submission and endorsement are not the same thing. One could hardly see a slave in the pre-Civil War Deep South as endorsing the rights and authority of their masters, while at the same time they were submissive. This may not be a perfect analogy, but it fits, nonetheless.
In an article in The Covenant Quarterly, Erik Borggren calls for: “Rejecting these binary categories and drawing upon the themes of true citizenship” In Philippians 3:17-21, Paul offers a stark reminder that the believer’s citizenship lies in heaven and not with earthly power. This does not mean, however, that they are to fully forsake and rebel against the earthly authorities.
In fact, at the beginning of his letter to the Philippians, Paul exhorts his readers in Philippians 1:27: “Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel;”
This only after telling them that he, while in prison had been able to advance the Gospel. See Philippians 1:12-13: “But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; So that my bonds in Christ are manifest in all the palace, and in all other places;”
Paul’s words confirm that heavenly citizenship is primary, and that part of being a citizen of heaven means being a “good citizen” on earth. Paul Edwards agrees in his study article of Philippians 1:27: “The logic is that since Philippians know what being a good citizen entails, and since they also know that their true citizenship is in heaven, they are to live out heaven’s values using the template of their citizenship in the earthly polis.”
Being a citizen and a citizen of the earth are not mutually exclusive, in fact, they are intimately tied together.
To close this section on Paul’s writings, it is fitting to look at 1 Corinthians 1:10-18: “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? I thank God that I baptized none of you, but Crispus and Gaius; Lest any should say that I had baptized in mine own name. And I baptized also the household of Stephanas: besides, I know not whether I baptized any other. For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.”
In these passages, Paul is dealing with divisions that had arisen in the Corinthian Church. The quintessential question that is asked, is “Is Christ divided?” The simple answer is no. But what of the active response? What does it mean for the Corinthians, and the Church at large that Christ is not divided? Reading the context, Paul chastises the Corinthians for siding with one leader/preacher over another, even going as far as to lump Christ into the equation.
If this is true of the Church (that the body of Christ should be united under Christ and not any one leader or preacher) in its own body, then how much truer is it when relating the Church to secular governments? No secular government should fully hold loyalty, as does loyalty to Christ.
Erin M. Keys puts it best in an article in Journal for Preachers entitled Where Loyalties Lie: “Of course, I know that when people say politics and religion don’t mix, what they mean is that faith is not, and should not be, aligned with a political agenda. This is true because no party platform could ever hope to fully embody the standards of our faith and no candidate could ever hope to represent that faith and be voted into office.”
While she is directly addressing the American political arena, the same could be said of any secular government. Being a citizen of heaven (under Christ) is primary, and no other citizenship or loyalty is to trump that. Furthermore, acting as a proper citizen of heaven means that earthly citizenship is still something to be taken seriously, as it has been ordained by God.
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- The Writings of Paul & the Issue of Dual Citizenship - October 6, 2024
- The Life of Paul & the Theology of Non-Violent Disobedience - September 30, 2024
- Christian Nationalism: A Pauline Example of Civil Disobedience for the American Church - September 16, 2024
