A CALL TO CIVIC DUTY

A CALL TO CIVIC DUTY

Romans 13:1-7

Dr. Wm. J. Maxwell

First Presbyterian Church, Newport, RI

May 7, 2006

It was always an interesting question being asked of anxious candidates, standing before the presbytery with fear and trembling, as they were being examined for ordination to the ministry of the Word and Sacrament. For several years running, upon examination in my last presbytery, these candidates were asked for the names of their favorite books in the Bible. They were asked for the names and also for the reasons why they chose these particular books to be among their favorites.

Often, I found that candidates would choose among their favorites the book of Romans, for the reason that it contains doctrinal information on the one hand, as well as practical guidelines for Christian living on the other. And indeed it does!

In the latter portion of Paul’s letter to the Romans, the apostle turns to several practical matters. One of them, as found in this chapter, has to do with the Christian’s relationship to the state. You can almost hear the question being asked of Paul, “What obligation, if any, does the Christian have to the society in which he or she lives? What exactly is our call to civic duty?”

Christians in Paul’s day may have been deeply convicted that Christ is the only Lord to whom one must give allegiance. There was the temptation to believe that submission to political and social authorities was no longer necessary for the person who had come to faith in Jesus Christ as Savior and Lord.

Here, Paul addresses this issue by stating that the sovereign God has established different levels of authority, and one of those authorities is that of the civil government. Since God is the ultimate source of the governmental structuring of society, it is appropriate for the Christian to submit to that authority. To rebel and resist against such a governing authority is to rise up against that which God has ordained and instituted.

The consequence of this rebelling or resisting can come in the form of human punishment from the governing authorities, or perhaps even in the form of divine punishment for rebelling against what God has established. After all, when governing authorities act appropriately, they can in fact benefit the health and wellbeing of society.

Even when a government is decidedly non-Christian or at least neutral, it can nevertheless benefit society by the provision of protection, the maintenance of justice, and the promotion of good order in society. As God’s knowing or unknowing servant, the governing authority can bring good citizens mutual benefit and unruly citizens the punishment they rightly deserve.

Now, in these verses, it is important to note that Paul is not discussing governments that are unjust and unfair. He’s not talking about governments that punish those who do good and who conversely praise and support or even celebrate those who do evil. He’s instead talking about “rulers (who) hold no terror for those who do right, but for those who do wrong.”

Paul asks, “Do you want to be free from fear of the one in authority? Then do what is right and he will commend you. For he is God’s servant to do you good. But if you do wrong, be afraid, for he does not bear the sword for nothing. He is God’s servant, an agent of wrath to bring punishment on the wrongdoer.”

This is well and good, but what happens when civil authorities overstep their God-given calling and pervert justice? What are we Christians to do then? The Scriptures, I believe, teach us that that is the time when the Christian must choose the way of following God in obedience rather than the ways of sinful man.

For example, you may recall that the apostles chose to proclaim the Gospel of Jesus Christ in complete defiance of the order given by the Jewish authorities not to do so. “Judge for yourselves whether it is right in God’s sight to obey you rather than God,” they replied. “For we cannot help speaking about what we have seen and heard.” [i]

Martin Niemoller also understood this principle quite well. Niemoller was a German pastor and theologian, and was also one of the founders of the Confessing Church Movement that arose against Nazism and Hitler’s reign and rule. He openly opposed the Nazi government’s attempts to silence and control the churches in Germany. So the Gestapo tried to silence him by arresting him in 1937. He was confined to such prisons as Dachau, until his release by the allies in 1945.

During his time in prison, one of Niemoller’s friends, another pastor, came to visit him and to chastise and rebuke him. “Martin,” he said, “If you had just kept your mouth shut, you would be a free man. Have you forgotten Romans 13:1? Have you forgotten that Paul wrote that we should submit ourselves to the governing authorities? What in the world are you doing in this prison?”

Niemoller looked his friend squarely in the eyes and then said without flinching at all: “I think the real question is, ‘Why in the world aren’t you in this prison with me?’”

The purpose of government is in part to be a terror to evil, but when this is turned all around, then there is always the higher authority to which we all must submit, and that is the higher authority of God Himself.

Thankfully, by God’s providence, you and I are not living in Niemoller’s world. And yet in 21^st century America, there may well be … and in fact now are, I believe … issues and situations found in the classroom, the workplace, or in society at large, in which the call to obedience becomes a choice with a cost, but a choice we must make in faithfulness to Jesus Christ, for to Him, in life and in death, we belong. [ii]

But when living in the context of an appropriate use of authority by a governing authority, what then are we to do? Besides being obedient to the laws of the land, we are to “give everyone what you owe him: If you owe taxes, pay taxes; if revenue, then revenue; if respect, then respect; if honor, then honor.”

Here, it seems that Paul was apparently familiar with Jesus’ teaching on this subject, when Jesus said: “Give to Caesar what is Caesar’s, and to God what is God’s.” [iii] (It’s amazing to me how often I remember these verses every time April 15^th rolls around!)

We are also to give respect and honor to whom respect and honor are due. To a great extent, this is what the community is doing today with the Police Parade. Now, I know for some, this is a very uncomfortable subject. For example, one year ago, during the announcements, I found my personal frustration level high as I admitted to you that these police parades are a “thorn in my flesh.” Following the announcements, during the music for prayerful preparation, I prayerfully repented for saying such a thing. But then, following the benediction, when I discovered that no less than five cars had been towed, I took it all back!

Well, we must be careful not to “throw the baby out with the bath water,” so to speak. Law enforcement agencies and other governing authorities are worthy of our respect and honor, especially in the cases when the ultimate sacrifice has been made for the sake of our community.

Perhaps it’s best to say that governing authorities and the Church can hopefully and ultimately learn from each other, respect one another, and support one another. We certainly do not have to be mutually exclusive, and I believe Paul makes this very point in the passage before us this morning. When this principle is put into practice, the result can only be good for the community.

Margaret Thatcher, the former British Prime Minister, understood this principle quite clearly. On one occasion, she addressed the General Assembly of the Church of Scotland and she said to the commissioners words well worth our consideration:

The truths of the Judaic-Christian tradition are infinitely precious, not only, as I believe, because they are true, but also because they provide the moral impulse which alone can lead to that peace … for which we all long … There is little hope for democracy if the hearts of men and women in democratic societies cannot be touched by a call to something greater than themselves. Political structures, state institutions, collective ideals are not enough. We parliamentarians can legislate for the rule of law. You, the church, can teach the life of faith. [iv]

Following upon these very wise words, may God grant that all of us, each and every one of us, will heed and practice such wisdom, in obedience to the One who holds all authority in heaven and upon the earth. Amen!