The doctrine of “Church and State” examines the relationship between religious authority and governmental authority. Throughout Christian history, this doctrine has seen significant development and division, especially in how the Church influences civil affairs or remains separate. Some argue that the Church should be involved in shaping the laws and morals of the state, while others advocate for strict separation, citing both theological and practical reasons.
Scriptures Supporting the Church’s Involvement with the State:
1. Romans 13:1 (KJV) – “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.”
Interpretation: This verse affirms that government authority is established by God Himself.
Theological View: It suggests divine sanction for civil authorities, implying that church leaders and believers may work within or with the state to influence or uphold God-ordained order.
2. Daniel 2:21 (KJV) – “And he changeth the times and the seasons: he removeth kings, and setteth up kings…”
Interpretation: God actively controls political leadership.
Theological View: This has been used to justify Church involvement in government, since God is seen to be sovereign even over political rulers.
3. Proverbs 14:34 (KJV) – “Righteousness exalteth a nation: but sin is a reproach to any people.”
Interpretation: The moral and spiritual health of a nation directly affects its standing.
Theological View: Supports the idea that the Church should influence state morality and legislation to uphold righteousness.
4. Isaiah 9:6 (KJV) – “…and the government shall be upon his shoulder…”
Interpretation: A prophecy of Christ’s rule, indicating divine authority over government.
Theological View: Often interpreted to mean Christ’s kingdom includes authority over earthly governance, warranting Church influence.
5. 1 Timothy 2:1-2 (KJV) – “I exhort therefore, that… prayers… be made for kings, and for all that are in authority…”
Interpretation: Christians are called to pray for rulers.
Theological View: Implies partnership or spiritual involvement with civil authorities to ensure peace and godliness.
6. Revelation 11:15 (KJV) – “…The kingdoms of this world are become the kingdoms of our Lord…”
Interpretation: God’s rule overtakes secular rule in the end.
Theological View: Suggests an ultimate merging of Church and State under divine leadership.
7. Psalm 33:12 (KJV) – “Blessed is the nation whose God is the LORD…”
Interpretation: A nation that acknowledges God is blessed.
Theological View: Advocates for national policies aligned with God’s will, justifying church input in civil affairs.
8. Matthew 28:19 (KJV) – “Go ye therefore, and teach all nations…”
Interpretation: The Church’s mission includes all nations, implying a global influence.
Theological View: Supports the idea that the Church has a duty to impact nations, including their legal and political systems.
Scriptures Supporting Separation of Church and State:
1. John 18:36 (KJV) – “Jesus answered, My kingdom is not of this world…”
Interpretation: Christ distinguished His kingdom from earthly political systems.
Theological View: Supports a clear separation between spiritual authority and civil governance.
2. Matthew 22:21 (KJV) – “Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s.”
Interpretation: A dual obligation to God and the government.
Theological View: Establishes separate domains for Church and State.
3. Luke 12:14 (KJV) – “And he said unto him, Man, who made me a judge or a divider over you?”
Interpretation: Jesus declined involvement in civil legal disputes.
Theological View: Indicates the Church should not entangle itself in civil governmental roles.
4. 2 Corinthians 10:4 (KJV) – “For the weapons of our warfare are not carnal…”
Interpretation: The Church operates in spiritual, not political or physical realms.
Theological View: Separation ensures the Church remains focused on spiritual warfare.
5. Acts 5:29 (KJV) – “We ought to obey God rather than men.”
Interpretation: Obedience to God takes precedence over government when there’s conflict.
Theological View: Cautions against full integration with state policies that may oppose divine mandates.
6. Revelation 13:7 (KJV) – “…power was given him over all kindreds, and tongues, and nations.”
Interpretation: A beastly power (commonly interpreted as a corrupt union of church and state).
Theological View: Warns of a dangerous blending of religious and political power.
7. Micah 6:8 (KJV) – “…what doth the LORD require of thee, but to do justly… and to walk humbly with thy God?”
Interpretation: Personal spiritual ethics are emphasized over institutional power.
Theological View: Promotes individual moral responsibility over institutional entanglement.
8. 1 Samuel 8:7 (KJV) – “…they have rejected me, that I should not reign over them.”
Interpretation: God critiques Israel’s desire for a king (earthly government).
Theological View: Suggests divine preference for a theocracy or spiritual governance over political systems.
Translation Debates
1. Key Scriptures with Language Examination and Debate
A. Romans 13:1 (KJV) – “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.”
Greek (Textus Receptus): πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω…
- Word Study:
- ἐξουσίαις (exousiais) – “authorities” or “powers,” indicating ruling entities. This term has a range from divine/spiritual powers to governmental rulers.
- ὑπερεχούσαις (hyperechousais) – “those in superiority.” Not inherently moral; refers to position rather than virtue.
- τεταγμέναι εἰσίν (tetagmenai eisin) – “have been arranged” or “set in place,” passive voice indicates divine arrangement.
Debate:
Some theologians argue this verse mandates unconditional obedience to government. Others counter that Paul refers to just governments aligned with God’s moral order.
Problem:
The English “ordained” can imply sacred approval, whereas the Greek “tetagmenai” means “appointed” without affirming moral status.
B. Matthew 22:21 (KJV) – “Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s.”
Greek: ἀπόδοτε οὖν τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ
- Word Study:
- ἀπόδοτε (apodote) – “give back,” not just “render.” Implies returning something due, not blind allegiance.
- Καίσαρος (Kaisaros) – Caesar represents the secular authority, often identified with imperial Roman rule.
Debate:
The ambiguity allows for multiple interpretations. Is Jesus endorsing cooperation or signaling two incompatible loyalties?
Problem:
The English “render” loses the nuance of debt and obligation inherent in apodote. Some scholars suggest the original was politically subversive, not merely compliant.
C. John 18:36 (KJV) – “Jesus answered, My kingdom is not of this world…”
Greek: ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου·
- Word Study:
- βασιλεία (basileia) – Kingdom or reign; spiritual rather than territorial.
- οὐκ ἔστιν ἐκ (ouk estin ek) – “is not out of” or “derived from,” signifying origin, not absence.
Debate:
Some argue this shows Jesus’ kingdom is entirely non-political. Others say it simply differentiates spiritual origin while not denying future earthly rule.
Problem:
KJV “not of this world” may be taken as purely spiritual. Greek supports a broader interpretation: the kingdom is not derived from worldly systems but may still impact them.
D. 1 Samuel 8:7 (KJV) – “…they have not rejected thee, but they have rejected me, that I should not reign over them.”
Hebrew (Masoretic):
- כִּי לֹא אֹתְךָ מָאָסוּ, כִּי-אֹתִי מָאֲסוּ מִמְּלֹךְ עֲלֵיהֶם
- Word Study:
- מָאֲסוּ (ma’asu) – “they have rejected or despised.”
- מִמְּלֹךְ (mimmelokh) – “from reigning,” a causative infinitive indicating a willful rejection of God’s kingship.
Debate:
This verse critiques Israel’s desire for earthly kingship. Theological implication: divine governance is superior to human rule.
Problem:
KJV faithfully represents the Hebrew, but interpretations differ. Some believe this affirms God prefers theocracy; others claim He permits monarchy as a concession.
E. Revelation 13:7 (KJV) – “…power was given him over all kindreds, and tongues, and nations.”
Greek: καὶ ἐδόθη αὐτῷ ἐξουσία ἐπὶ πᾶσαν φυλὴν καὶ λαὸν καὶ γλῶσσαν καὶ ἔθνος.
- Word Study:
- ἐξουσία (exousia) – “authority” or “power,” often used in both divine and demonic contexts.
- ἐδόθη (edothē) – “was given,” passive, suggesting permitted by divine plan.
Debate:
This apocalyptic passage is cited by groups like Seventh-day Adventists to condemn Church-State unions as beastly.
Problem:
KJV translation is accurate, but English “power” does not distinguish between legitimate or illegitimate authority as Greek sometimes does.
2. Theological and Translation Issues
A. Accuracy of Greek Translations:
- Textus Receptus vs. Alexandrian Manuscripts: The KJV relies on the Textus Receptus (TR), a Byzantine text-type. Modern translations use earlier Alexandrian texts. Critics argue TR reflects some late manuscript harmonizations.
- Strength of KJV Greek Translation: Generally faithful, but at times nuanced Greek meanings (like aspectual force of participles or voice) are flattened in English.
- Example: Greek middle/passive verbs (like tetagmenai in Romans 13:1) may imply divine permission rather than active ordination, a nuance missing in English “ordained.”
B. Theological Divergence from Translation:
- Church-State issues often hinge on how terms like “kingdom,” “authority,” or “power” are translated.
- Some argue doctrine is shaped more by translation tradition than original text, especially in heavily politicized texts (e.g., Romans 13, Revelation 13).
- Over-literal readings of “ordained of God” (Romans 13:1 KJV) have been used to justify divine right of kings or political absolutism.
C. Problems with English Limitations:
- Greek and Hebrew express tense, aspect, mood, and voice more richly than English. KJV is eloquent but sometimes simplifies:
- Greek basileia can mean reign, rule, or realm—KJV typically just uses “kingdom.”
- Hebrew mishpat (justice/ruling) in prophetic texts has legal, moral, and divine overtones lost in English “judgment.”
D. Church-State Specific Misinterpretations:
- In Revelation, symbolic language (e.g., “beast”) is interpreted literally by some and metaphorically by others.
- In Romans 13, “subject” (hypotassesthō) is often taken as absolute submission, but Greek implies ordered subjection—not necessarily obedience when immoral.
Summary:
The doctrine of Church and State is deeply affected by how key texts are translated from Hebrew and Greek into English. The KJV generally provides faithful renderings, yet the limitations of English sometimes obscure theological subtleties. Greek words like exousia, basileia, and hypotassesthō, and Hebrew terms like mā’ās (reject) and mimelokh (to reign) carry layered meanings that are often condensed in translation. Debates around Church-State relations frequently stem from these linguistic tensions. Theologically, interpretations vary from strong theocratic involvement to strict separation, and much of this variation can be traced to how scripture is linguistically rendered and understood. Ultimately, accuracy in translation is high in the KJV for its era, but modern understanding requires a return to original languages to grasp the full theological depth.
Denominational Views
1. Roman Catholic Church
The Roman Catholic Church traditionally supports a close cooperation between Church and State, especially seen in the historical concept of Christendom and papal influence over monarchies. Catholic doctrine maintains that all authority comes from God, including civil rulers, but insists the Church retains supremacy in spiritual matters. The Catechism (¶1899) teaches obedience to lawful authority unless it contradicts God’s law.
View For – Romans 13:1 (KJV): “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.”
- Greek: ἐξουσίαις ὑπερεχούσαις (exousiais hyperechousais) – “superior authorities.” The Catholic view sees this as legitimizing state authority when morally upright.
- Latin Vulgate: Potestates superiores confirms the interpretation.
- Theological View: State power is ordained but must be guided by natural law and Church teaching.
View Against – Revelation 17:2 (KJV): “With whom the kings of the earth have committed fornication…”
- Critics argue this shows corruption when Church and State mix.
- Greek: ἐπόρνευσαν (eporneusan) – “committed fornication,” used symbolically of spiritual corruption. Some reformers use this to criticize papal alliances with secular governments.
2. Eastern Orthodox Church
Eastern Orthodoxy embraces symphonia—a cooperative model where Church and State are distinct but work harmoniously. It rejects total theocracy or full separation. This model historically flourished in the Byzantine Empire.
View For – Proverbs 8:15 (KJV): “By me kings reign, and princes decree justice.”
- Hebrew: מְלָכִים (melakhim) – “kings”; יָשִׁרוּ (yashiru) – “make just decisions.” Suggests divine involvement in governance.
- Theological View: God grants rulers wisdom through the Church.
View Against – John 18:36 (KJV): “My kingdom is not of this world…”
- Greek: οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου (ouk estin ek tou kosmou toutou) – “not from this world.”
- Orthodox theologians emphasize that the Church must retain a spiritual identity not derived from political systems.
3. Evangelical
Evangelicals typically promote a clear separation of Church and State, emphasizing individual salvation and gospel outreach over political involvement. Many Evangelicals cite persecution in history as a reason for guarding religious freedom.
View For – 1 Peter 2:13-14 (KJV): “Submit yourselves to every ordinance of man for the Lord’s sake…”
- Greek: Ὑποτάγητε (hypotagēte) – “be subject,” implying lawful submission, not blind obedience.
- Evangelicals often support state authority when it allows for gospel work.
View Against – Acts 5:29 (KJV): “We ought to obey God rather than men.”
- Greek: πειθαρχεῖν θεῷ μᾶλλον ἢ ἀνθρώποις (peitharchein Theō mallon ē anthrōpois) – “obey God rather than men.”
- Used to resist state mandates that oppose biblical mandates, including mandates restricting religious speech or worship.
4. Protestant (General)
General Protestant views vary from Lutheran-style support of state cooperation to Anabaptist rejection of state interference. Protestants stress the priesthood of all believers and often lean toward democratic governance.
View For – Daniel 2:21 (KJV): “He removeth kings, and setteth up kings…”
- Hebrew: יְהָב (yehav) – “gives” authority; affirms divine sovereignty over political leadership.
- Protestants affirm God’s providence in politics, but not always support of specific leaders.
View Against – Revelation 13:7 (KJV): “…power was given him over all kindreds…”
- Greek: ἐξουσία (exousia) – again denotes permitted, not inherently righteous, authority.
- Protestants may view the merging of church and totalitarian power as Antichrist imagery.
5. Baptist (Southern Baptist, Independent Baptist, etc.)
Baptists strongly advocate for separation of Church and State, rooted in religious liberty and freedom of conscience. Historically persecuted by state churches, they reject any religious establishment by the state.
View For – 1 Timothy 2:1-2 (KJV): “…that we may lead a quiet and peaceable life…”
- Greek: ἤρεμον (ēremon) – “tranquil”; ἡσύχιον (hēsychion) – “peaceable.”
- Baptists pray for leaders but do not seek political entanglement.
View Against – 1 Samuel 8:7 (KJV): “…they have rejected me, that I should not reign over them.”
- Hebrew: מָאֲסוּ (ma’asu) – “despised.” Baptists cite this to oppose theocratic governance, believing God’s rule is best mediated directly, not through state power.
6. Methodist (United Methodist, AME, etc.)
Methodists historically supported state reforms (e.g., abolition), blending pietism with social activism. They support cooperation but advocate moral critique of the state when unjust.
View For – Matthew 5:13-14 (KJV): “Ye are the salt of the earth… the light of the world.”
- Salt and light are metaphors for public witness, often extended to political involvement.
- Greek: φῶς (phōs) – “light”; ἅλας (halas) – “salt,” suggesting moral influence.
View Against – Isaiah 31:1 (KJV): “Woe to them that go down to Egypt for help…”
- Hebrew: אוֹי (oy) – “woe”; לַעְזֹר (la’zor) – “to seek help.”
- Methodists sometimes critique reliance on political power instead of God.
7. Lutheran (Missouri Synod, ELCA, etc.)
Lutherans classically hold a “Two Kingdoms” doctrine, distinguishing God’s rule through the Church (spiritual) and through the State (civil). The Church should not control the State but should teach the Word.
View For – Romans 13:4 (KJV): “For he is the minister of God to thee for good.”
- Greek: διάκονός (diakonos) – “minister” or “servant.”
- Suggests rulers are divine servants in their civil role, not church agents.
View Against – Matthew 6:24 (KJV): “Ye cannot serve God and mammon.”
- Dual allegiance is spiritually problematic. The Church should not chase state power (mammon = wealth or system of control).
8. Pentecostal (Assemblies of God, UPCI, etc.)
Pentecostals generally focus on spiritual empowerment and revival rather than political structures. Many favor religious freedom but engage in politics for moral issues (e.g., sanctity of life).
View For – Jeremiah 29:7 (KJV): “Seek the peace of the city… and pray unto the Lord for it.”
- Hebrew: שָׁלוֹם (shalom) – “peace, well-being.”
- Pentecostals support influencing society through prayer and presence, not domination.
View Against – Revelation 18:4 (KJV): “Come out of her, my people…”
- Greek: ἐξέλθατε (exelthate) – “come out,” a command to separate from corrupt systems (Babylon).
- Used to avoid excessive political allegiance.
9. Jehovah’s Witnesses
Jehovah’s Witnesses are neutral in political matters, refuse military service, voting, and political office. They view worldly governments as part of Satan’s system.
View For – Titus 3:1 (KJV): “Put them in mind to be subject to principalities and powers…”
- Greek: ἀρχαῖς καὶ ἐξουσίαις (archais kai exousiais) – “rulers and authorities.”
- They submit passively but do not engage.
View Against – John 17:16 (KJV): “They are not of the world…”
- Greek: ἐκ τοῦ κόσμου (ek tou kosmou) – “out of the world.”
- Reinforces strict separation from political systems.
10. Mormonism (LDS)
Latter-day Saints historically developed a theocratic structure in early Utah but now promote civic engagement. They believe in divine inspiration of the U.S. Constitution (Doctrine & Covenants 101:80).
View For – D&C 134:1 (LDS Scripture) and Romans 13:1 (KJV)
- Strong alignment with Romans 13’s idea of divinely appointed government.
- LDS embrace exousia as legitimate civil power when it protects rights.
View Against – Hosea 8:4 (KJV): “They have set up kings, but not by me…”
- Hebrew: מָלָכִים (melakhim) – “kings”; used to critique ungodly political appointments.
- LDS apply this to warn against ungodly rulers, encouraging moral political participation.
11. Seventh-day Adventist
SDAs strongly support the separation of Church and State and warn against religious legislation. They interpret Revelation as showing a union of church and state in the end times that leads to persecution.
View For – Matthew 22:21 (KJV): “Render… unto Caesar… and unto God…”
- Used to separate civic and divine obligations.
- Greek: ἀπόδοτε (apodote) – “give back,” emphasizing limited and distinct jurisdiction.
View Against – Revelation 13:12 (KJV): “…causeth the earth… to worship the first beast…”
- SDA interprets this as a future image of church-state union leading to false worship.
- Greek: προσκυνήσωσιν (proskynēsōsin) – “to worship,” often indicating idolatrous submission.
Summary:
Denominations differ widely on the doctrine of Church and State, shaped by theology, history, and experience. Most affirm God’s sovereignty over governments (Romans 13:1 KJV) but diverge on application—ranging from full political neutrality (Jehovah’s Witnesses) to active engagement (Catholics, Evangelicals, Methodists). Key debates involve Greek terms like exousia (authority), basileia (kingdom), and Hebrew words such as melakhim (kings) and shalom (peace). Translation nuances, especially in the KJV, influence theology: whether these terms indicate divine endorsement or merely permission. While some seek cooperation between Church and State, others warn against the dangers of merging sacred and secular power, especially using apocalyptic imagery from Revelation.
Denominational Views in Favor of Church-State Engagement
| Denomination | View | Interpretation | Scripture Basis (KJV) |
|---|---|---|---|
| Roman Catholic | Cooperative – Church guides morality | State power is ordained by God but must be subject to spiritual authority. | Romans 13:1 – “Let every soul be subject unto the higher powers…” |
| Eastern Orthodox | Symphonia – Harmony, not hierarchy | Church and State work together under divine order, each in its realm. | Proverbs 8:15 – “By me kings reign, and princes decree justice.” |
| Evangelical | Limited Engagement | Civil obedience is honored, but evangelism is primary. | 1 Peter 2:13 – “Submit yourselves to every ordinance of man for the Lord’s sake…” |
| Protestant (General) | God’s Providence | Political leaders rise and fall by God’s hand. | Daniel 2:21 – “He removeth kings, and setteth up kings…” |
| Baptist | Support limited civil engagement | Peaceful submission to law is good if it doesn’t violate conscience. | 1 Timothy 2:2 – “…that we may lead a quiet and peaceable life…” |
| Methodist | Moral Engagement | Christians should influence society with salt and light through moral witness. | Matthew 5:13-14 – “Ye are the salt of the earth… the light of the world.” |
| Lutheran | Two Kingdoms Doctrine | Church and State are distinct; rulers serve God in civil matters. | Romans 13:4 – “He is the minister of God to thee for good.” |
| Pentecostal | Spiritual Influence on Society | Believers influence peace through prayer and revival, not politics. | Jeremiah 29:7 – “Seek the peace of the city… and pray unto the Lord for it.” |
| Jehovah’s Witnesses | Passive Obedience | Earthly governments allowed by God, but spiritual neutrality is maintained. | Titus 3:1 – “Put them in mind to be subject to principalities and powers…” |
| Mormonism (LDS) | Civic Engagement with Divine Guidance | God inspired the U.S. Constitution; political action should align with moral principles. | Romans 13:1 – “The powers that be are ordained of God.” |
| Seventh-day Adventist | Lawful but Limited Obedience | Separation protects conscience and prevents end-time deceptions. | Matthew 22:21 – “Render therefore unto Caesar the things which are Caesar’s…” |
Denominational Arguments Against Church-State Union
| Denomination | View | Argument Against Interpretation | Scripture Basis (KJV) |
|---|---|---|---|
| Roman Catholic | Warns of corruption in misuse | Church-State union historically led to spiritual adultery and political corruption. | Revelation 17:2 – “With whom the kings of the earth have committed fornication…” |
| Eastern Orthodox | Church must not be politicized | Christ’s kingdom is spiritual, not of this world; the Church must remain distinct. | John 18:36 – “My kingdom is not of this world…” |
| Evangelical | Resist ungodly mandates | Christians must disobey laws contrary to God’s commands. | Acts 5:29 – “We ought to obey God rather than men.” |
| Protestant (General) | Avoid political idolatry | Earthly authority can become blasphemous or oppose God’s kingdom. | Revelation 13:7 – “…power was given him over all kindreds…” |
| Baptist | Government cannot mediate faith | Israel’s demand for a king was a rejection of God’s direct rule. | 1 Samuel 8:7 – “They have rejected me, that I should not reign over them.” |
| Methodist | Political reliance can replace faith | Depending on secular power instead of God leads to judgment. | Isaiah 31:1 – “Woe to them that go down to Egypt for help…” |
| Lutheran | Church must avoid idolatrous alliances | Serving both God and political interests is spiritually conflicted. | Matthew 6:24 – “Ye cannot serve God and mammon.” |
| Pentecostal | Political systems are often corrupt | God’s people must separate from Babylon, symbolic of corrupt religious-political powers. | Revelation 18:4 – “Come out of her, my people…” |
| Jehovah’s Witnesses | Earthly kingdoms are of Satan | Christians are not of the world and must remain politically neutral. | John 17:16 – “They are not of the world…” |
| Mormonism (LDS) | Caution against immoral rulers | Not all rulers are divinely chosen; political action must be morally informed. | Hosea 8:4 – “They have set up kings, but not by me…” |
| Seventh-day Adventist | Church-State union leads to persecution | A future apostate union of Church and State will compel false worship. | Revelation 13:12 – “…causeth the earth… to worship the first beast…” |
Summary:
Across Christian denominations, the doctrine of Church and State reveals a spectrum of thought—ranging from complete separation (Jehovah’s Witnesses, Baptists, SDAs) to cooperative engagement (Catholics, Eastern Orthodox, LDS). Scriptural support for submission to civil authority is typically grounded in Romans 13 and related passages, interpreted through Greek terms like exousia (authority) and diakonos (servant). However, significant resistance arises where the State’s authority is perceived to usurp or corrupt divine truth, often symbolized by Babylon or the Beast in Revelation. These tensions are rooted in different readings of Scripture, experiences of persecution or privilege, and theological priorities. The debates continue today in matters of legislation, conscience, religious freedom, and public morality.