Secularism is the idea that governmental policies and institutions should exist separately from religion or religious beliefs. At its core, secularism advocates for the separation of church and state and believes religion should be a private, voluntary affair.
The Bible does not specifically mention secularism, as it is a modern political concept that emerged in Western thought several centuries after the biblical texts were written. However, the Bible does speak to related issues regarding the relationship between faith and government. Overall, the biblical texts seem to point to religion and politics intersecting in some capacities, though reasonable debate exists around the proper degree of integration.
Old Testament Period
During the Old Testament period, theocratic rule was the norm in ancient Israel. For much of Israelite history recounted in the Old Testament, the nation was led by judges or kings who were expected to promote worship of Yahweh, the God of Israel. This represented a significant merging of religious and political authority.
For example, many of Israel’s kings, like David and Solomon, were responsible for overseeing temple worship and leading religious ceremonies (2 Samuel 6, 1 Kings 8). The kings were meant to enforce religious law and convene the people for festivals and offerings mandated in the Torah (1 Kings 9:25, 2 Kings 23:21-23). There was no separation of powers – the king simultaneously held political and religious authority.
However, the Old Testament kings were supposed to operate under Yahweh’s authority. They were not free to change fundamental aspects of Israelite religion or establish new gods or beliefs. In this sense, Yahweh was “above” human rulers and the ultimate sovereign over Israel. But day-to-day governing involved a heavy dose of religious oversight and religious law enforcement.
The Old Testament portrays this overlapping of religious and political authority as the ideal. Most of Israel’s righteous kings pursued reforms to bring the nation back to proper worship of Yahweh. The wicked kings were those who neglected Yahweh’s temples or encouraged idolatrous practices (2 Kings 21:1-9). Rulers were judged based on their support of biblical religion.
At the same time, some limits on royal power existed. For example, King David was rebuked for conducting a census without proper religious approval (2 Samuel 24). This implies the ancient Israelite system was not a complete theocracy where leaders had unquestioned divine authority. There were other religious figures like prophets and priests who could check royal power.
Overall, however, there was substantial integration of religious and political leadership in ancient Israel. The system operated according to religious law, enforced by kings who were tasked with maintaining spiritual life. This represents a very different approach from strict secularism which demands isolation of religious and governmental spheres.
New Testament Period
During the New Testament period, ancient Israel was under Roman control. The Romans allowed local religions to continue operating in their territories. But Roman officials, not Jewish leaders, held the real political power in the region.
This arrangement forced Jewish religion to exist under a secular government that did not submit to the Torah. Jewish leaders had to figure out how to apply biblical teachings about righteous leadership under pagan, secular rulers who did not follow Yahweh.
Overall, the New Testament seems to instruct Christians to respect secular authorities and obey secular laws, even if the rulers do not follow God themselves. For example, Romans 13:1-7 says:
“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. Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment.” (Romans 13:1-2)
And 1 Peter 2:13-17 says:
“Be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme, or to governors as sent by him to punish those who do evil and to praise those who do good… Honor everyone. Love the brotherhood. Fear God. Honor the emperor.”
These passages, written about the Roman government, suggest that Christians should respect and honor secular rulers even when they do not follow God or the Bible. Christians are called to be good citizens under whatever secular authorities God has allowed to govern.
At the same time, the Bible makes clear there are limits to obedience. When secular rulers command something that directly contradicts God’s moral law, Christians must obey God rather than men (Acts 5:29). And the biblical books of Daniel and Revelation use apocalyptic imagery to portray corrupt secular governments being overthrown and replaced by God’s perfect kingdom. So secular authorities are to be respected but also critiqued when they oppose true justice and morality.
In Jesus’ own ministry, he seems to strike a balance between respecting secular authority while also critiquing or disobeying it when necessary. For example, he paid taxes to Caesar but also declared God alone as the ultimate authority (Luke 20:25). And he submitted to unjust crucifixion under Pilate’s authority but also confronted Pilate about his abuse of power (John 18:33-38). Jesus lived under secular rulers but his allegiance was directed to the Kingdom of God.
In summary, the New Testament authors advocate obedience and honor to secular governing powers but also present a prophetic counterpoint when those authorities stray from true justice. They push for a thoughtful integration approach – being good citizens when possible but prioritizing God’s Kingdom when secular morality contradicts biblical truth. This differs notably from the Old Testament theocratic ideal but still allows a place for religion to critique and influence secular society.
Different Christian Perspectives
Within Christianity, there is a spectrum of views on how much religion and politics should intersect. On one end are perspectives close to the Old Testament model of substantial integration. Thinkers in this camp argue that nations need to uphold biblical moral principles in law and policy. Christianity should have significant public influence.
Groups like the Moral Majority have advocated for this approach, believing Christianity benefits culture and politics. Certain dominion theology strands argue for explicitly Christian control over the major spheres of society. This perspective sees influence of biblical religion over politics as desirable and mandated by Scripture.
On the other end of the spectrum is a strict secularist perspective that believes in total separation of church and state. Religion is a private matter and should be excluded from policy decisions. Politics must remain neutral and secular.
Groups like the ACLU have argued for this approach, believing secular government is the only way to ensure freedom and fairness. Some Christians have also advocated this strict separation, arguing it allows genuine faith since there are no state-mandated beliefs.
In the middle are moderate approaches that allow room for religious values to shape politics but also argue for institutional separation between church and governance. This perspective advocates that Christians bring their moral convictions into public life while also upholding pluralism and the constitutionally secular state. Religion is not excluded from politics but is also not officially privileged or established.
Thinkers like Martin Luther King Jr. argued for this nuanced middle path – calling for biblical justice and morality in society but through persuasion and activism rather than state power. Religion and politics engage in ongoing dialogue and debate. The church remains institutionally separate but active in civic life.
Which biblical model should Christians advocate for today regarding church-state relations? There are thoughtful arguments across the spectrum. All Christians agree that Jesus Christ’s Kingdom stands above all earthly rulers and Christians must obey God above men. But whether politics should take on overtly religious functions remains an area of diversity within the global church.
Key Biblical Principles
A few key biblical principles can help summarize the overall tenor of Scripture regarding religion and secular politics:
1. Human governments are appointed by God but are also flawed and fallen – Christians should thoughtfully engage and honor civic authorities but also recognize the primacy of God’s Kingdom (John 18:36, Romans 13:1-7).
2. Religious coercion contradicts the gospel – forced religion breeds hypocrisy; faith must be voluntary and cannot be imposed through state power (John 8:31-32, 2 Corinthians 3:17).
3. Christians must uphold justice and care for the vulnerable – religion that neglects justice is empty; Christians cannot exclude public life from their moral convictions (Isaiah 1:17, James 1:27).
4. Unity across difference is possible through Christ-like love – Christians must advocate for social policies that serve the common good of all people, not just one religious group (Galatians 3:28, 1 John 4:7-12).
5. Civic participation advances human flourishing – Christians have a stake in society and should seek positive contributions to culture, law, education and politics (Jeremiah 29:7, Matthew 5:13-16).
In summary, the Bible does not mandate one form of church-state relations as the required biblical model. Principled pluralism is possible. But the overall trajectory of Scripture leans away from theocracy and toward religious freedom. Christians are called to uphold justice, love neighbors and model Godly virtue in a pluralistic public square – not seize control and impose belief through state coercion. The church remains separate from governmental functions but deeply engaged in civic life and public justice.
Historical Church Practice
Looking at how the global church has related to secular states historically can also shed light on biblical ideals. There have been several major approaches:
1. Church over state – For much of European history the Roman Catholic Church held authority over secular rulers. Popes crowned emperors and had power to nullify royal decrees. Religion trumped politics. Thinkers like Aquinas argued that spiritual authority was higher than temporal authority.
2. State over church – During the Reformation, Protestant nations often came under the authority of local rulers who took control of the church. The motto of cuius regio, eius religio (“whose realm, his religion”) prevailed. Kings and parliaments made religious decisions.
3. Church alongside state – In the US, the First Amendment established free exercise of religion and no national church. Religion exists alongside secular government with constitutional separations. Other democracies have taken a similar non-established approach.
4. State suppresses church – Under 20th century communism, Marxist regimes actively suppressed religion. Countries like the Soviet Union and China discouraged or banned religious practice and belief. Religion was marginalized by official state atheism.
5. Collaborative church & state – In modern Europe, most democracies financially support churches but stop short of establishing one official church over others. The state assists religion but allows pluralism to flourish.
Again, there is diversity in how believers have related the church to secular states historically. But when religion wields state power, coercion and abuse often follow. And when states try to control religion, they distort authentic faith. The healthiest approaches seem to be when the spheres can influence but also limit each other through principled pluralism. This prevents authoritarian control by any one institution.
Application for Churches
For churches navigating a secular society like the contemporary West, a few implications emerge from the biblical material surveyed above:
1. Focus on gospel persuasion over political coercion – Trust Scripture’s power. Christian truth attracts non-believers when lived out gracefully (1 Corinthians 2:4-5).
2. Honor civic authorities but confront injustice – Be good citizens when possible, but never ignore exploitation or abuse (Jeremiah 22:3).
3. Allow political diversity in your congregation – Christians can thoughtfully disagree on public policy. Keep unity in Christ above partisan politics (Ephesians 4:1-6).
4. Advocate for religious freedom for all – The gospel thrives when religious choice is protected. Stand up for the rights of others (Galatians 5:13-14).
5. Remain institutionally independent from government – Keep the spheres separate. Avoid state control over the church (Mark 12:17).
6. Focus the church on spiritual vitality over political power – Nurture vibrant spirituality, discipleship and biblical community (Acts 2:42-47).
7. Raise up public servants motivated by love – Support lay leaders who will contribute to a just, compassionate and pluralistic society (Matthew 20:25-28).
8. Model Godly virtues in public life – Let Christ-like love and justice shine in your civic participation (Philippians 2:14-16).
9. Promote the common good over narrow political agendas – Be known for serving the whole community, especially the vulnerable (Jeremiah 22:16).
10. Major on unity in Christ while allowing diversity in politics – The gospel transcends worldly ideologies and partisanship (Revelation 7:9-10).
Conclusion
In summary, the Bible does not present one definitive ideal for how religion and politics should interrelate. There is room for debate and thoughtful pluralism among believers. However, the overall trajectory of Scripture leans away from theocracy and religious coercion. Politics benefits from engagement with religious wisdom and ethics. But authentic faith thrives when voluntarily chosen rather than state-imposed. The healthiest church-state relationships feature institutional separation coupled with vibrant religious free exercise and believers gracefully contributing biblical principles to civic life. Christians are called to honor secular authorities when possible but also prophetically confront injustice in the name of God’s higher Kingdom.
