Church and State
“Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s. Matt. 22:21
Then Peter and the other apostles answered and said: “We ought to obey God rather than men.” Acts 5:29
Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God. Rom. 13:1
I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence. 1 Tim. 2:2
Fear God. Honor the king. 1 Pet. 2:17
Pray for all the saints. Pray also for kings and powers and princes and for them that persecute and hate you and for the enemies of the cross, that your fruit may be manifest among all men, that you may be perfect in Him. Polycarp (A.D. 69-156) ch.12
The proconsul replied, “Persuade the people.” But Polycarp said, “To you I have thought it right to offer an account [of my faith]; for we are taught to give all due honor (which entails no injury upon ourselves) to the powers and authorities which are ordained of God. But as for these, I do not deem them worthy of receiving any account from me.” Martyrdom of Polycarp (A.D. 156) ch. 10
They dwell in their own countries, but only as sojourners; they bear their share in all things as citizens, and they endure all hardships as strangers. Every foreign country is a fatherland to them, and every fatherland is foreign. Letter to Diognetus (A.D. 125-200) ch.5
And everywhere we, more readily than all men, endeavor to pay to those appointed by you the taxes both ordinary and extraordinary, as we have been taught by Him; for at that time some came to Him and asked Him, if one ought to pay tribute to Caesar; and He answered, “Tell Me, whose image does the coin bear?” And they said, “Caesar’s.” And again He answered them, “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s.” Whence to God alone we render worship, but in other things we gladly serve you, acknowledging you as kings and rulers of men, and praying that with your kingly power you be found to possess also sound judgment. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.168
In a sense, the king’s government is committed to him by God. . . . Accordingly, honor the king, be subject to him, and pray for him with loyal mind. If you do this, you will do the will of God. Theophilus (c. 180, E), 2.92.
Paul the apostle also says upon this same subject: “Be subject to all the higher powers; for there is no power but of God.” . . . Now, he spoke these words, not in regard to angelic powers, nor of invisible rulers (as some venture to expound the passage) but of those actual human authorities. Irenaeus (c. 180, E/W), 1.552.
And of civil government, it says: “Render to Caesar the things that are Caesar’s; and unto God, the things that are God’s.” Clement of Alexandria (c. 195, E), 2.293.
We offer prayer to the eternal, the true, the living God for the safety of our princes. Tertullian (c. 197, W), 3.42.
For all our emperors, we offer prayer without ceasing. We pray for prolonged life, for security to the empire, for protection to the imperial house, for brave armies, a faithful senate, a virtuous people, the world at rest—whatever an emperor would wish, as man or Caesar. Tertullian (c. 197, W), 3.42.
You, then, who think that we do not care for the welfare of Caesar, look into God’s revelations, examine our sacred books. We do not keep these in hiding. In fact, many circumstances put them into the hands of those who are not of us. Learn from them that a large benevolence is enjoined upon us, even so far as to supplicate God for our enemies and to request blessings on our persecutors. . . . Most clearly, the Scripture says, “Pray for kings, rulers, and powers, that all may be peace with you.” Tertullian (c. 197, W), 3.42.
There is also another and a greater necessity for our offering prayer on behalf of the emperors—in fact, for the complete stability of the empire and for Roman interests in general. For we know that a mighty shock impending over the whole earth—in fact, the very end of all things threatening dreadful woes—is only retarded by the continued existence of the Roman empire. We have no desire, then, to be overtaken by these dire events. In praying that their coming may be delayed, we are lending our aid to Rome’s duration. Tertullian (c. 197, W), 3.42, 43.
We respect in the emperors the ordinance of God, who has set them over the nations. We know that in them there is that thing which God has willed. Tertullian (c. 197, W), 3.43.
Why dwell any longer on the reverence and sacred respect of Christians to the emperor? We cannot help but to look upon him as someone called by our Lord to his office. Therefore, on valid grounds, I can say that Caesar is more ours than yours, for our God has appointed him. Tertullian (c. 197, W), 3.43.
Hippias [a pagan] was put to death for laying plots against the state. No Christian ever attempted such a thing on behalf of his brethren, even when persecution was scattering them abroad with every atrocity. Tertullian (c. 197, W), 3.51.
No conspiracy has ever broken out from our body. No Caesar’s blood has ever fixed a stain upon us in the senate or even in the palace. No assumption of the purple has ever in any of the provinces been affected by us. Tertullian (c. 197, W), 3.125.
Nay, even in terms, and most clearly, the Scripture says, “Pray for kings, and rulers, and powers, that all may be peace with you.” For when there is disturbance in the empire, if the commotion is felt by its other members, surely we too, though we are not thought to be given to disorder, are to be found in some place or other which the calamity affects. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.43
Yet, banded together as we are, ever so ready to sacrifice our lives, what single case of revenge for injury are you able to point to, though, if it were held right among us to repay evil by evil, a single night with a torch or two could achieve an ample vengeance? … For now it is the immense number of Christians which makes your enemies so few, almost all the inhabitants of your various cities being followers of Christ. Yet you choose to call us enemies of the human race, rather than of human error. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.45
Therefore, too, the Lord demanded that the money should be shown Him, and inquired about the image, whose it was; and when He had heard it was Caesar’s, said, “Render to Caesar what are Caesar’s, and what are God’s to God;” that is, the image of Caesar, which is on the coin, to Caesar, and the image of God, which is on man, to God; so as to render to Caesar indeed money, to God yourself. Otherwise, what will be God’s, if all things are Caesar’s? Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.70
As to what relates to the honors due to kings or emperors, we have a sufficient commandment. According to the apostle’s commandment, it behooves us all to be in obedience, “subject to magistrates, princes, and powers.” We honor them within the confines of our discipline—that is, so long as we keep ourselves free from idolatry. . . . Daniel was submissive to Darius in all other matters. He rendered his duty so long as it was free from danger to his religion. Tertullian (c. 200, W), 3.71.
“Render unto Caesar the things that are Caesar’s, and unto God the things that are God’s.” What will be “the things that are God’s”? Such things as are parallel to Caesar’s denarius. That is to say, His image and likeness. Therefore, what God commands to be rendered unto God the Creator is man himself. For man has been stamped with His image, likeness, name, and substance. Tertullian (c. 207, W), 3.413.
All the powers and dignities of this world are not only alien to, but are enemies of, God. Through them, punishments have been determined against God’s servants. Through them, too, penalties prepared for the impious are ignored. Tertullian (c. 212, W), 3.73.
Treason is falsely laid to our charge, though no one has ever been able to find followers of Albinus, Niger, or Cassius among Christians. . . . A Christian is enemy to no one—least of all to the emperor of Rome, whom he knows to be appointed by his God. So he cannot help but to love and honor him. And the Christian must necessarily desire his well-being, along with that of the empire over which he reigns—so long as the world will stand, for so long as that will Rome continue. To the emperor, therefore, we render such reverential homage as is lawful for us and good for him. We regard him as the human being next to God, who from God has received all his power. He is less only than God. . . . Being only less than the true God, he is greater than all others. Tertullian (c. 212, W), 3.105, 106.
Far be it from us to take it badly that we have laid on us the very things we wish [i.e., martyrdom], or in any way to plot vengeance at our own hands. For we expect vengeance to come from God. Tertullian (c. 212, W), 3.106.
No doubt the apostle admonishes the Romans to be subject to all powers, for there is no power but of God. . . . Then he goes on to show also how he wishes you to be subject to the powers, exhorting you to pay “tribute to whom tribute is due, custom to whom custom [is due].” In other words, give the things that are Caesar’s back to Caesar, and the things that are God’s to God. But man is the property of God alone. Similarly, Peter, no doubt, had said that the king indeed must be honored. But he means that the king is honored only when he keeps to his own sphere—that is, when he is far from claiming divine honors. Tertullian (c. 213, W), 3.647, 648.
When it is not opposed to the law of God, it is a proper thing for citizens not to abandon the written law, under the pretext that is a foreign custom. However, what if the law of nature—that is, the law of God—commands what is opposed to the written law? Does not reason tell us to bid a long farewell to the written code . . . and to give ourselves up to the Legislator, God? This is so even if in doing so it may be necessary to encounter dangers, countless labors, and even death and dishonor. Origen (c. 248, E), 4.560.
Celsus [a pagan critic] would have us obey such laws and to propitiate the demons. If he means laws enacted in states, he must show that they are in agreement with the divine laws. However, if this cannot be done, . . . these laws must therefore either be no laws at all (in the proper sense of the word) or else must be the enactments of wicked men. And we must not obey such men, for “we must obey God rather than men.” Origen (c. 248, E), 4.649.
Celsus goes on to say: “They must make their choice between two alternatives. If they refuse to render due service to the gods and to respect those who are set over this service, . . . let them depart at once with all speed and leave no posterity behind them, so that such a race may become extinct from the face of the earth.” . . . To this, we reply that there is to us no good reason for our leaving this world, except when piety and virtue require it. Such an example would be when those who are set as judges and think that they have power over our lives, place before us the alternative either to live in violation of the commands of Jesus or to die if we continue obedient to them. Origen (c. 248, E), 4.660.
We are to scorn trying to ingratiate ourselves with kings or any other men—not only if their favor is to be won by murders, licentiousness, or deeds of cruelty—but even if it involves impiety towards God, or any servile expressions of flattery and fawning. For those things are unworthy of brave and high-principled men. . . . However, although we do nothing that is contrary to the law and Word of God, we are not so insane as to [purposefully] stir up against us the wrath of kings and rulers. For they will bring upon us sufferings, tortures, or even death. We read, “Let every soul be subject to the higher powers. For there is no power but of God.” . . . However, we will never swear by “the fortune of the king,” nor by anything else that is considered equivalent to God. For if the word “fortune” is nothing but an expression for the uncertain course of events (as some say) . . . we do not swear by that . . . lest we bind ourselves by an oath to things that have no existence. Origen (c. 248, E), 4.664.
We deny that all things that are on the earth have been given to the king, or that whatever we receive in this life we receive from him. For whatever we rightly and honorably receive, we receive from God. . . . For kings are not appointed by the son of Saturn . . . but by God, who governs all things and who wisely arranges whatever belongs to the appointment of kings. Origen (c. 248, E), 4.665.
Celsus also urges us to “take office in the government of the country, if that is necessary for the maintenance of the laws and the support of religion.” However, we recognize in each state the existence of another national organization that was founded by the Word of God. And we exhort those who are mighty in word and of blameless life to rule over churches. . . . So it is not for the purpose of escaping public duties that Christians decline public offices. Rather, it is so they may reserve themselves for a more divine and necessary service in the church of God—for the salvation of men. Origen (c. 248, E), 4.668.
“I exhort, therefore, that first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority;” and the more any one excels in piety, the more effective help does he render to kings, even more than is given by soldiers, who go forth to fight and slay as many of the enemy as they can. And to those enemies of our faith who require us to bear arms for the commonwealth, and to slay men, we can reply: “Do not those who are priests at certain shrines, and those who attend on certain gods, as you account them, keep their hands free from blood, that they may with hands unstained and free from human blood offer the appointed sacrifices to your gods; and even when war is upon you, you never enlist the priests in the army. If that, then, is a laudable custom, how much more so, that while others are engaged in battle, these too should engage as the priests and ministers of God, keeping their hands pure, and wrestling in prayers to God on behalf of those who are fighting in a righteous cause, and for the king who reigns righteously, that whatever is opposed to those who act righteously may be destroyed!” And as we by our prayers vanquish all demons who stir up war, and lead to the violation of oaths, and disturb the peace, we in this way are much more helpful to the kings than those who go into the field to fight for them. And we do take our part in public affairs, when along with righteous prayers we join self-denying exercises and meditations, which teach us to despise pleasures, and not to be led away by them. And none fight better for the king than we do. We do not indeed fight under him, although he require it; but we fight on his behalf, forming a special army–an army of piety–by offering our prayers to God. Origen (A.D. 248) Ante-Nicene Fathers vol.4 pg.668
When his sovereignty was in a prosperous position and when affairs were turning out according to his wish, Decius oppressed those holy men who interceded with God on behalf of his peace and his welfare. Consequently, . . . he also persecuted the prayers offered in his own behalf. Dionysius of Alexandria (c. 262, E), 6.106, as quoted by Eusebius.
Consider every command of the emperor that does not offend God as though it has proceeded from God Himself. And obey it in love as well as in fear, with all cheerfulness. Theonas of Alexandria (c. 300, E), 6.159.
God might have bestowed upon His people [i.e., the Christians] both riches and kingdoms, as he had given previously to the Jews, whose successors and posterity we are. However, He would have Christians live under the power and government of others, lest they should become corrupted by the happiness of prosperity, slide into luxury, and eventually despise the commandments of God. For this is what our ancestors did. Lactantius (c. 304–313, W), 7.160.
When men command us to act in opposition to the law of God, and in opposition to justice, we should not be deterred by any threats or punishments that come upon us. For we prefer the commandments of God to the commandments of man. Lactantius (c. 304–313, W), 7.182.