THE CHRISTIAN AND THE KINGDOM

MISSION IN THE WORLD

(Church and State)
by Ven Dr I. U. Ibeme http://priscaquila.6te.net ; http://www.scribd.com/ifeogo ;
Click Here For PriscAquila Christian Resource Centre
Comment on The Chapel of Grace Blog: http://thechapelofgrace.wordpress.com

CONTENT:
Whither the Church’s Salt, Light and Leaven?
Spheres of Christian Leadership and Witness
Church and State
1. During the Reformation
2. In the Modern Period
3. Basis for the Authorities and Duties of Church and State
4. Duties of Christians in the State

“The Kingdom of God always REIGNS AND JUDGES OVER ALL CREATION (Psa 96:10; 103:19-22) from
Heaven; such that some (believers/Angels) are ruled as saved-son or regent-heirs, others (kingdoms/nation-
states) are ruled as subdued servants and still others (enemies/demons) are ruled as subjugated footstool (1Cor
15:23-28). The CHURCH is not the same as the Kingdom of God.”
“The Church and the Gospel of Christ’s Cross and Grace are earthly saving instruments of God’s Heavenly
Kingdom for spiritual REDEMPTION of whosoever believes into the eternal life of God’s Kingdom. It is
important to point out here that the State and civil government are also earthly subduing instruments of God’s
Kingdom for temporal RESTRAINT of the lawless. Godly restraint through civil state governance is means of
lighting and salting the society under the Kingdom but has no power to redeem into God’s Kingdom.”
(See http://www.scribd.com/doc/33435907/The-Kingdom-Reign-or-Dominion-of-God-What-does-this-mean)

WHITHER THE CHURCH’S SALT, LIGHT AND LEAVEN?

Something is missing in the modern Church about the full Heavenly Kingdom commission of Christians and the Church
to the world. Since the 5th Century, the Church had had the concept of being on divine mission for a Holy Roman Empire
over Western Europe but in modern times, things have changed. The modern Church has lost much of her Kingdom
mentality and mandate.
 Ecclesiastical and Monastic Christianity (Act 2-6) has misconstrued Christianity to be designed only for winning
and calling out MEMBERS/CLIENTS/PATRONISERS and meeting the needs and demands of the DISCIPLES in
their FELLOWSHIPS/FOLLOWERSHIP (Denominations and Ministries). So much study and skill even subterfuge
have gone into this.
 Evangelistic and Philanthropic Christianity (Act 11-18) thinks of the Church as Kingdom agency for salting the
earth only through philanthropy and charity to needy SOULS and for lighting the world only through preaching the
Gospel for conversion of sinful SOULS. (Outreach Agencies). Reasonable study and experience are coming on
along these lines.
 There seems to be either ignorance or negligence of Missiological or Kingdom Christianity (Act 22-26) that sees
every Christian as a Kingdom diplomat and agent sent on the strategic ambassadorial assignment of lighting, salting
and leavening the world through statesmanly involvement, coherent infiltration and purposeful influence. Such
missiological impact must aim towards the reformation and saturation of the NATIONS and MULTITUDES at
every level of the SOCIETY, with the kingdom best practices, kingdom worldview and kingdom values of God’s
goodness, loving-kindness and righteousness. This should be done through strategic Christian ramified involvement
in the Mass Media, the Professions, the Corporations, the Academia, the Arts, and amongst the Entrepreneurs, the
Politicians, the Security Operatives, the Opinion Leaders, the Masses, the Princes, the Magistrates, the
Parliamentarians, the Experts, the Pacesetters, the Consultants, etc; but this requires biblical purposefulness and
strategic cohesion amongst all Christians and Churches. Yet there is very minimal study, reflection and coordination
in this direction!

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Christ inaugurated His New Covenant Church of His blood-redeemed Disciples, anointed every Worshipper with the
Holy Spirit and power, and mandated them to be His Witnesses on earth (Luk 24:46-49; Act 1:8) to walk in strategic
wisdom amongst the ungodly (Mat 10:16) so that:
 they produce the Good Fruit of divine nature or godly character (John 15:3-8),
 they preach the Good News to win souls to Christ (Mark 16:15-18),
 they do the Good Works of salting, lighting and leavening the society for the Kingdom and of setting people
free from captivity, oppression, depression and deprivation (Mat 5:13-16; 13:33; Luk 4:18-20), and
 they do the Great Works of healing the sick, exorcising demons, and raising the dead (Luk 9:1-2; John 14:12-
14).
Without diminution, the same anointing and mandate are on Christ’s Church of today by apostolic succession. But why
has the Church’s Light gone under the bushel and the Church’s Salt become so tasteless to be trampled underfoot? Why?
The Prophets, Apostles and the Patristic Fathers understood the distinct divine ordinances of Church and State, their
ordained complementary operations and limitations and the responsibilities of Christians in both ordinances. They
engaged with and won souls from among the royalty and military, the priesthood and academia, the governors and
entrepreneurs, the lowly and highly, men and women.
In the Middle Ages the Church unscripturally made herself synonymous with the non-pluralistic tyrannical State. Soon
after the short spell of biblical Church and State models by some Reformers and the American Founding Fathers,
Christians today have again abdicated from playing their biblical salt-light-leaven roles in the pluralistic State. This was
not unconnected with the despair and depression from the two world wars and the fallacy and fantasy of escapist
Dispensationalism.
What is the scope of Christian Victorious Living and Christian Spiritual Leadership? Obviously we live in Church and
Society, so we should seek to lead in Church and Society as found everywhere in the Scriptures.
Why are there so much theologising, think-tanking and networking only to lead within the Churches, denominations and
fellowships with minimal interdenominational and unified collaboration?
Why are there no longer (since after the Middle Ages and the Reformation) theologising, think-tanking and networking
to also lead for civilising reforms, sustainable development, technological advancement, academic excellence, political
good governance and business best practices, let alone finding common grounds for unified collaboration?
Why have believers lopsided their role to focus only on purity and neglect polity, on redemption of souls without
reformation of societies, on spiritual justification without social justice, on Churchmanship without Statesmanship, on the
ministerial without the magisterial, on Church membership without Community citizenship, on balkanised Ministry
without collaborative Missiology, on Redemption into the Kingdom of God without Restraint against the Kingdom of
Satan, Romans 12 without Romans 13?
Why is there muddling-up without understanding the ramifications of biblical distinction between Church and State,
Ministry and Business, the spiritual Gospel and the material gain?
Why has the Church abdicated its divine mission of engaging in unity to light, salt and leaven the world, but would rather
wait for the world to device their unhealthy heathenish ways and then only beg to copy from and conform to the course
of the world?
Why has the Church now a partial Christ that is only exalted as Redeeming Saviour for all people to be drawn unto Him
for faith unto salvation (John 3:14-15; Act 5:31), but no longer sitting at the right hand of power as Reigning Lord for all
nations and enemies to be subjected unto Him as footstool (Heb 1:13; 1Pet 3:12)?
“For the earnest expectation of the creation waits for the manifestation of the sons of God. ...” (Romans 8:19-
23).
The world is groaning and crying out for the liberating intervention by God’s children in all spheres of the society to
relieve it from bondage and brigandage, iniquity and inequity, oppression and depression, lasciviousness and viciousness,
depravity and disparity, disease and decay.
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SPHERES OF CHRISTIAN LEADERSHIP AND WITNESS.

God created humans not only to BEAR the image of God and BEHAVE in His likeness but also to REIGN as God’s
vicegerents for the purpose of fulfilling God’s agenda on earth through purposeful and impactful LEADERSHIP for
“dominion and subduing” (Gen 1:26-31) as well as diligent STEWARDSHIP of “dressing and keeping” (Gen 2:15-20).
Leadership has to do with impacting purposeful influence for making purposeful difference.

For many Christians, formal Spiritual Leadership is usually meant to be in the Church for the implementation of the
Church’s programmes and projects in order to fulfil its divine congregational purpose. Yet every Christian is saddled
with spiritual leadership responsibilities to ensure the implementation of God’s programme and fulfilment of God’s good
pleasure, NOT ONLY within the Church and her work BUT ALSO in the family, in interpersonal relationships, in the
community and in institutions and organisations of the society.

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Leadership is about bringing purposeful influence to bear, through good works of character, resourcefulness,
responsibility and relevance, by Godly roles, relationship and rulership. There are several leadership and ministry spheres
for Christian witness and Kingdom mission expected from mature Christians:

PERSONAL SPHERE: The Truth transforming The THOUGHT, Tenacity, Tendency, Temper and Tongue
Christian character of Godly Role and
Christian responsibility of Godly humane Relations.

FAMILY SPHERE: The Truth transforming The TENT and Table

Christian character of Godly Role and
Christian responsibilities of Godly familial Relations and
Christian relevance of Godly household Rule.

CHURCH SPHERE: The Truth transforming The TABERNACLE and Teaching

Christian character of Godly Role and
Christian responsibilities of Godly fellowship Relations and
Christian relevance of Godly ministerial Rule.

SOCIETY SPHERE: The Truth transforming The TERRITORY, Tribe, Tenets, Trends, Trades, and Traditions
Christian character of Godly Role,
Christian responsibilities of Godly social, entrepreneurial, administrative Relations and
Christian relevance of Godly governmental, organizational, community Rule.

Godly Role (for Demonstration and Conversion of souls toward godly purity) is about attaining and propagating
INDIVIDUAL morals and purity. 
Godly Relations (for Civility of the community toward peace, humaneness and tolerance) is about enhancing
INTERACTIVE manners and partnerships.
Godly Rule (for Policy reforms and implementation toward orderly and equitable polity, cohesion and development) is
about influencing INSTITUTIONAL methods and policies.

The Christian faith as a walk with (and work for) God derives from what is believed as revealed in the
Scriptures about Who God is and what His good purpose and good pleasure are. Walking with God is also
what this Scriptural revelation and faith imply practically and wholly:
 for the individual as created in God’s image,
 for the family as God’s institution of training,
 for the State as God’s institution of order,
 for the Church as God’s people redeemed in Christ, and
 for all humanity in all societies as objects of God’s royal dominion and loving mission.

The purpose of Divine revelation in the Scripture is for the REDEMPTION OF THE HUMAN SOUL to GODLY
PURITY, and the REFORMATION OF HUMAN SOCIETY to GODLY POLITY for common good, but humanity
must engage and be involved for their maximum benefit which especially includes having eternal life
through Christ (John 3:14-18). Having eternal life in Christ is NOT ONLY about God freely redeeming us to
become Christ’s branches BUT ALSO about we remaining branches in Christ by tapping God’s resources of
Grace to bear fruit for Him (John 15:1-17). If we are truly in the Faith of the Redeemer Christ, we must be
fully committed to bringing God’s redeeming Love, Will and Kingdom (Mat 6:10; Luke 4:18) to bear, both:
 WITHIN human SOULS by conversion (Luke 17:21) through soul-winning or evangelism and
 NEAR humanity by ordering and relieving the SOCIETY (Luke 10:8-11; 11:20) through social action and
statesmanship.
To strategically fulfil this divine kingdom agenda and mission, all aspects of human life and livelihood (individual,
interactive and institutional as the case may be) both in the Church and the Society should fully be:
 persuasively SALTED for tolerance and compassion (Matt 5:13; Tit 3:1-2),
 vigorously LIGHTENED for righteousness and orderliness (Matt 5:7-9, 14-16; Rom 13:1-7), and
 surreptitiously LEAVENED for equity and peace (Matt 13:33; Luke 4:18; Rom 12:18; Heb 12:14).
In this way, souls will be converted toward godliness and the society will be transformed toward best practices and godly
orderliness through our mature Christian Leadership and ministry, mission and witness.

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Leadership is more than management or supervision, it involves influencing and affecting others through visioning,
motivating, mobilising, mentoring and commissioning in order to accomplish a desired goal. A leader must be
equipped with comprehensive knowledge and skill in various styles of leadership and a good perception of dynamics of
the situation one is called upon to lead as well as the necessary combination of leadership dynamics relevant to the given
situation. In this way, one could efficiently and effectively meet the leadership demand of every situation in the
community and business, the Church and State.

The Bible has thoroughly tested principles/precept of effective leadership and ample examples of leaders who led
effectively under God in the Church (Priests, Prophets/Prophetesses and Apostles) and the Society (Judges, Generals,
Kings/Queens). Till today, God has raised many men and women who have positively affected our world through their
effective leadership exploits in the Church and Society. We cannot afford to fail God and our generation.
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CHURCH AND STATE

Good understanding of matters concerning the Church and the State is best understood through historical perspective as
may found in encyclopaedias like the Microsoft Encarter
I DURING THE REFORMATION
Protestant Reformation may be seen as the convergence of such forces as the call for reform in the Church, the growth of
nationalism, and the emergence of the “spirit of capitalism”. From this perspective the religious upheavals of the 16th
century, the Protestant Reformation, reflected the political tensions between emerging national groups and centralized
imperial authority, as well as the many other social and economic forces at work in late medieval Europe. In general,
Protestant religious groups, particularly the Lutherans and Calvinists, opposed the Universalist empire model of Rome
and aligned themselves with local and national political authorities in northern Europe, thus encouraging the emergence
of modern national communities. This meant that the same Church-State issues already raised in the struggles between
pope and emperor were transferred to the level of national communities.

The temporary solution to religious conflict was the Peace of Augsburg (1555), which stipulated that each political
entity should establish either Lutheranism or Roman Catholicism as a “religious monopoly” or national/state religions
(i.e. one denomination to be chosen for each nation or community and the State leadership to take part in
appointment of Church leadership and Church resources). The religions thus established did not, of course, need to
agree across jurisdictions. Large groups of Christians were held in contempt by both national Protestant and Catholic
regimes, particularly Anabaptist groups such as the Mennonite followers of Menno Simons, who resisted, in the name of
“true faith”, the correlation of religion with political region. In retrospect, this arrangement was no long-term solution
to the Western dilemma of how religious and political claims were to be corrected.

In general, the national religious establishments of Europe remained formally intact well into the 18th century, when the
French Revolution disrupted that order. Indeed, to this day, the Church of England stands largely on the foundation built
in the English struggles of the 17th century. The exclusivity of the national establishments eased, however, in the 17th
century, and the principle of effective religious toleration (of denominations other than the established state
denomination) was widely operational during the 18th century.

The United States, as a new nation, undertook an experiment in the separation of Church and State, (i.e. no chosen
denomination for the State and no involvement of State in Church leadership and resources ) although not so
forthrightly as is sometimes assumed. The principle of religious establishment was taken across the Atlantic by the
English, French, and Spanish colonists. Most of the 13 colonies had some kind of religious establishment at the time of
the American War of Independence. An important concept in the early history of the United States was the agreement
that the federal government should recognize religious freedom. Thus, the Bill of Rights, in James Madison's phrase,
“drew a line” between Church and government, rather than erecting what Thomas Jefferson called the “wall of
separation” between Church and State.
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II IN THE MODERN PERIOD

Disentangling ecclesiastical from civil affairs in modern society has proved difficult, as controversies over a host of
different issues indicate. Examples of these controversies include the question of whether religious bodies—their
properties and profits—should be taxed; whether religious observances should be permitted in state schools; whether
government should support chaplaincies; and whether religious groups should exercise an influence on public questions
and policies.

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A general pattern seems to have emerged in European societies in which, even where a political group has been legally
established, Churches are free to develop their own programmes. This pattern has been reasserted in Eastern Europe
following the demise of Communist regimes. Other nations, such as India, have often emphasized separation of religion
and politics in formal terms, although religious leaders and groups (both innovative and traditional) often play an active
role in politics (as is also the case in Japan).

Where separate authority structures exist, many relationships are possible. At one extreme is the subordination of
politics to religion, as in a “hierocracy”, or rule of priests as the guardians of divine mysteries . The other extreme
entails subordination of the religious institutions to the political regime, as in ancient Caesaropapism and modern
Saudi Arabia. Between these extremes are various relationships ranging from an Erastian, or State-dominated, Church
to a theocratic political order, in which rulers are closely monitored by guardians of the dominant religious
tradition, as in Iran in the early 1980s.

In some respects the pattern in contemporary secular societies differs significantly from the pattern of traditional
societies. On the one hand, religious bodies have lost the power to assert exclusivity over religious belief and practice.
Equally important, governments have increasingly concerned themselves with aspects of individual and collective life
traditionally considered the province of religion, for example definition of life and death and marriage unions.

In sum, the phrase “Church and State” represents a framework for understanding how religion and government
are related when these different institutions make formal claims within the same society. The substance of this
interaction exists in most societies. Where the respective claims of religion and politics have not been clearly focused in
separate institutions, religious and political struggles have been no less real. Thus, the phrase “Church and State” has
specific reference to Western Christian history and experience, but often by extension and certainly by analogy, the
concept is useful in understanding other cultures.
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III BASIS FOR THE AUTHORITIES AND DUTIES OF CHURCH AND STATE
Church and State is more than about power tussle for privileges. It should be about the duties or responsibilities of
Church (organised spiritual covenant Religious) leadership and State (organised social contract Secular)
leadership as complementary agents of divine order and servants of the people they lead to guarantee order and
equity in dealing with issues of common good for community life. Such issues of common good and equity for
community life include human rights and duties, human needs and safety, spiritual faith and religious worship, plurality
and toleration, property and territory, tort and crime, justice and peace, law and order, free and fair distribution of
production and devolution of power, and the like. There are things the Church is best placed to do just as there are things
the State is best placed to do for the community. The Church and State complement each other and so need to cooperate
and enhance each other in the interest of the society. Besides, Church members are also State citizens even when there
are citizens that are not Christians.

Leadership ministry (of the Church and the State) amongst humans is the business of Divine Order under God’s
Kingdom. Though both the Church and State are subject to God, Whose Kingdom reigns in the affairs of humans and
spirits, the CHURCH LED BY PASTORAL MINISTERS IS NOT THE SAME AS THE KINGDOM OF HEAVEN, for
the Kingdom of Heaven is in godly life ruled by God through the Holy Spirit’s fullness (Rom 14:17-19; Gal 5:22-
23). Also the STATE (Kingdoms of the Nations 2Chron 20:6; Rev 11:12) LED BY POLITICAL OR PRINCELY
MAGISTRATES IS NOT THE SAME AS THE KINGDOM OF THE DEVIL, for the Worldly Kingdom of the Devil is
in lawless life ruled by the devil through fleshly lust and wickedness (Eph 2:1-3; Tit 3:1-3; 1John 2:15-16).The
CHURCH (spiritual covenant religious community) is God’s ordained agency to reveal and propagate the Kingdom of
Heaven FOR the redemption of the world, while the STATE (social contract secular community) is God’s ordained
agency to restrain and subjugate the kingdom of this world TILL the redemption of the world. Christianity and the
Gospel of the Kingdom are not merely about ministerial Regeneration/Revival of souls but also about comprehensive
magisterial Reformation of societies. (For synopsis of discussions on “Church and State” during the 16 th Century
Reformation, see: Roland H. Bainton’s “Here I Stand – A life of Martin Luther”, Chapters XIII, XIV and XV – First
published in 1950, now a classic in public domain and published by many publishers).

These issues were well understood and utilised by the American founding fathers who struck the wise and biblical
balance of “Separation of Church and State” rather than “Church over State” or “State over Church” tensions that have
been witnessed in both East and West of the Roman legacy.

According to Nate Humphries in Pursuing Biblical Doctrine website

(http://www.pursuingbiblicaldoctrine.com/2012/12/separation-of-church-and-state.html)

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 “Relations between Church and State have been notoriously controversial throughout the Christian centuries. To
oversimplify, four main models have been tried –
1. Erastianism (the State controls the Church),
2. Theocracy (the Church controls the State),
3. Constantinianism (the compromise in which the State favours the Church and the Church
accommodates to the State in order to retain its favour) [called Caesaropapism above], and
4. Partnership (Church and State recognize and encourage each other's distinct God-given
responsibilities in a spirit of constructive collaboration).
The fourth [instituted by American Founding Fathers and the current norm in Europe though it is now
being abused against the Church] seems to accord best with Paul's teaching in Romans 13 [and Christ’s
teaching in Matt 22:17-21].”
Italics and bullets are added.

There is a fifth model position initially the basis for monasteries but later modified by Anabaptists, which may be called:
5. Separatism (Church dissociates from the State as evil and refuses to participate in state matters).
The sixth model practiced in some ancient cultures is called:
6. Hierocracy (the Chief Priests were also the Kings, such that politics was subordinated to religion).

“It is however pertinent to notice the difference and relationship between biblical pattern for leadership and participation
in the Church and biblical pattern for leadership and participation in the State.
IN THE Christian CHURCH, the emphasis is on God’s redemption by His Word, justification and mercy
granted through the Suffering Messiah, humanity’s inner spirituality and faith, conscience and sin which are
dealt with by remission, persuasion and faith administered by ministerial leaders and pastors (Rom 12; 1Tim
3).
IN THE pluralistic STATE, the emphasis is on God’s restraint by the sword, justice and wrath guarded under
the Sovereign Messiah, humanity’s outer temporalities and goods, civility and crime which are dealt with by
retribution, enforcement and fear administered by magisterial leaders and princes (Rom 13; 1Tim 2).
For good conscience toward God and good citizenship in the community, the Church should not be subversive against
the State but rather wisely witness, serve and even willingly suffer to salt, light and leaven the State to bring peace and
righteousness for the good of all and glory of God (Mat 5:9-16; 13:33; Eph 5:13-17) and approach the State for the
benefit of its good services (Act 25:10). Nor should the State legislate over spiritualities or against the Church but rather
seek conscience (Luke 3:10-20), cooperation and intercession (1Tim2:1-4) from the Church as well as ensure temporal
provision and protection for the Church (Act 18:12-17; 21:27-40; 22-26).”

“God clearly indicates from the Scriptures, the propriety of the separation of ministerial/pastoral from
magisterial/princely powers (2Chron 19:11) between the Church and the State:
1. the Christian Church (ruled with the Word and spiritual grace for godly PURITY through justification and
pardon, persuasion and ministration, ecclesiastical communion and mission Act 6:3-4; 20:28; 1Cor
12:28), where pardon is enjoined towards enemies and vengeance against evil is forbidden so that none is
condemned and all are enjoined to live in holiness and righteousness (Rom 12:14-21). Ecclesiastical
authority is ordained by God to be occupied by qualified Church members (believers only) to guarantee
spiritual safety of members; and
2. the pluralistic State (ruled with the Sword and temporal law for orderly POLITY through justice and
reprimand, policy promulgation and enforcement, territorial citizenship and dominion Rom 13:4-6; 1Pet
2:13-17), where punishment, vengeance and wrath against evil and misdemeanor are ordained as the
just duties of respected and remunerated officials to ensure there is no offence whether criminal or tort and
all are ordered to live peaceably in harmony (Rom 13:1-7; 1Tim 2:1-4; 1Pet 2:13-17). Civil authority is
ordained by God to be occupied by full citizens (believers and unbelievers alike) to guarantee social safety
of citizens.
Christians in civil authority should distinguish these two divine ordinances (Act 20:28; Rom 13:1-2) and carry out
appropriate duties righteously and strategically, but should neither usurp spiritual authority nor legislate over
spiritualities.”

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<<Back to Top>>

IV DUTIES OF CHRISTIANS IN THE STATE

The Bible is clear on the separation of operational powers between CHURCH (spiritual/religion) and STATE
(temporal/civics), as well as between rights of ownership and giving by PRIVATE individuals, and responsibility for
common sharing by PUBLIC (religious and civic) institutions (Act 5:4; Rom 13:5-7; 1Cor 16:1-4; 2Cor 8:12-15 and 9:5-
13). Christ and the Apostle distinguished between giving whole life reasonable worship to God in spirit and truth
everywhere (John 4:19-24; Rom 12:1-2) and paying due tribute and respect to Caesar or Authorities that be in our nations
(Mar 12:13-17; Rom 13:1-7).

“Christians are the light of the world and should not hide under the bushels of their Churches and secluded
lives as Christ taught in Mat 5:14-16. In the pluralistic society, Christian elders and elites should not be self-
centred and KITCHEN minded (for only food on their tables) but should be KINGDOM minded (for influence
beyond their territories), and therefore strategically participate and cooperate to influence their pluralistic
societies as God counselled the Jews in Babylon (Jer 29:4-7). Whether in business, mass media, public views
and debate, parliament, governance, academia, civil service, classroom, courtroom, boardroom, marketplace,
athletics, politics, military, offices, family, community and the street. Christians should understand they are one
team of diplomats and ambassadors of God’s heavenly Kingdom for bringing God’s love and purpose amongst
all peoples, not only within the Church. To do this requires a good grasp and effective application of strategies
derived from biblical examples and spiritual wisdom learned from biblical principles. When Christ was sending
His disciples into the world, He taught them that the harmlessness of DOVES combined with the wisdom of
SERPENTS are imperatives for them as endangered SHEEP to succeed and survive amongst ravenous
WOLVES of this world.
Matthew 10:16
(16) Behold, I send you forth as SHEEP in the midst of WOLVES: be therefore wise as SERPENTS,
and harmless as DOVES.

These powerful Kingdom ambassadorial or diplomatic principles and strategies for influence in pluralistic or
secular society cannot be copied from worldly politicians and businessmen as seems usual in leadership

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 programmes today, but could rather be learned from the experiences and examples of great godly men and
women who influenced the gentile world and prevailed amongst the ungodly:
 Abraham in Syria, Canaan and Egypt (faith, hope, prayer altars and water wells, entrepreneurial
investment, dialogue, survival and self defence strategies),
 Joseph in Egypt (vision of great future, fear of God, excellence, integrity, team contact, developmental
strategies, diplomacy, discretional privileges, lobbying and wisdom),
 Moses in Egypt and the wilderness (defence of the downtrodden, vision, hope, faith, determination,
diplomacy, conquest strategy, law and order, nationhood, patriotism),
 Daniel and the Three in Babylon and Persia (prayerfulness, teamwork, excellence, lobbying, tactful
wisdom, spiritual insight, courage, trustworthiness, faith, patience, integrity, political participation and
godliness),
 Ezra the Scribe (study, mass education, document gathering and mass media report influence),
 Nehemiah the Governor (project strategy, burden for the Church’s good, security watchfulness and
prayerfulness),
 Esther and Mordecai in Persia (tactful ascendancy, discretional privileges, conscientious objection,
burden for the Church’s good, lobbying and legislation for defence of the downtrodden).
 Erastus and Gallio and other eminent men in Corinth (Christian participation in political offices
such as the Treasurer of Corinth and the Deputy of Achia and great judicial insight on divinely
appointed the purpose and limits of the powers of the State in civil matters without infringing on, but to
rather protect freedom of conscience and religion Act 18:7-17; Rom 13:1-7, 16:23; 1Cor 1:14; 2Tim
4:20; 3John 1).

Much more could also be learned about exerting dynamic, effective and strategic influence in a pluralistic world
from the patriotic prowess of the Judges (i.e. Generals) of Israel amongst the Canaanite States, from the godly
royalty of David, from the entrepreneurial and intellectual royalty of Solomon, and the transformative royalty
of Josiah, the Church and State cooperation and conflicts between the Kings and Prophets of Israel, the inner
caucus mentoring and sacrificial, exemplary leadership of Jesus, the teamwork, networking and
transformational influence of the Apostles, as well as from Joseph of Arimathea, Nicodemus and Paul, who
used the leverage of their good offices, high-wire contact and expertise for the furtherance of the Gospel despite
hostilities.

Government or public service for every nations is a divine institution under God – for just and equitable society,
security, peace and prosperity. The Bible teaches that “the most High rules in the kingdom of men” (Dan 4:17,
25) and that God has ordained rulers of the nations to be “the minister of God to you for good” (Rom 13:1-7).
Christians are dispersed sojourners in our communities (1Pet 1:1) and so do not merely belong to any place,
party or people in this world but ultimately belong to Christ’s Church as well as His heavenly Kingdom. As
dispersed lights or stars to this dark world Christians are authorised agents God’s light in every place, party or
people: not only to convert the conscience and conducts of SOULS through evangelistic Gospel proclamation
(bring the Kingdom justification WITHIN Luk 17:21); but also to transform the governance and cultures of
SOCIETIES through strategic Godly participation (bring the Kingdom justice NEAR Mat 6:10). Christians
need not only presence, prayer, preaching and prophesying to convert souls into God’s Kingdom; but also
planning, participation, pacesetting, publishing, and production to influence societies with God’s Kingdom.
These require conviction, commitment, circumspection, comprehension and courage.

Elijah and Obadiah belonged to opposing political camps but did not antagonize themselves when they
discovered they were working for the same godly purposes (1Kin 18:1-20). David and Hushai decided to belong
to opposing political camps but worked for the same godly purpose (2Sam 15:32-37). So, Christian influencers
do not need to belong to same denomination or political party, or ethnic group or country, but should always
share the same basic Kingdom agenda for the good of the Church and the society, which good comes with
victorious influence of the godly for righteous and tactical royalty nuggetted in Prov. 29. The primary demand
of Christians and the Church in a pluralistic society is seeking the liberty to preach and pursue the Gospel,
secondarily is seeking the liberty to influence the society with Gospel godliness. Despite their dispersion into
various groupings Christians are one and should avoid rancour on secondary matters that jeopardises the
primary programme of God’s Kingdom because of their denominational, political or ethnic affiliations.”

Humane and moral concepts of the Nation-State that recognises fundamental freedom of the individual have
become the dormant norm in the comity of nations today, but this is not without unprecedented epic conflict. All through
modern history till present, especially during the two World Wars, the world was faced with the choice of either humane
biblical concept of the State of most Allied nations or the cruel heathenish concept of the Central and Axial nations. In

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his book, Fundamentals of Christian Statesmanship: A Study of the Bible from the Standpoint of Politics and the State ,
published in 1939 by Fleming H. Revell Company, New York, James Wallace expounded the Biblical concept of the
origin and purpose, obligation and accountability of the State thus:

“THE next basic teaching of Scripture bearing on our subject is that the State is founded on justice and
equity; that its primary and essential purpose is the enactment and administration of just and equitable laws;
that it is instituted of God for this purpose; that in the fulfillment of its mission it is more and more to become
the agent and organized expression of His character and purpose; that the State, like the individual, is judged by
the divine standard of righteousness and justice; that lawmakers, judges, executives (kings, presidents,
governors) are God's servants, charged with the responsibility of bringing to all the people the blessings of a
just, efficient, and humane government. In short, as presented in Scripture, the State is endowed with attributes
of personality. It has mind, feeling, will--a moral nature.

This endowment and responsibility pertain to all States, but especially to a republic or a democracy. A
democracy can elect wise and able men to office or it can choose unscrupulous politicians. It can base
legislation on principle or be governed by expediency. It can exalt wealth above morals or morals above
wealth. It can promote temperance and sound morality or the reverse. It may be moved by prejudice and
partisanism or be motivated by reason and rectitude. It can have a passion for justice or a passion for power
and conquest. It can be peaceable or it can be warlike. It can be humane or it can be cruel. It can be utterly
selfish (nationalistic) or generously recognize the equality and rights of other States.

It will be understood, of course, that when we compare the moral personality of the State with that of the
individual we are speaking in general terms. There are many things which the State has right and authority to do
that the individual may not do. A State may levy taxes, make laws, punish crime, issue money, wage war,
condemn property, lay out roads, and do other things which the individual may not do. But the State is like the
individual in that it is held accountable for the principles, good or bad, by which it fulfils its mission as a
State....”

“Christians have dual citizenship rights and responsibilities, one spiritual and eternal in the Church as
Priests of Christ’s Ecclesia – meant to witness the Gospel message in the world and the other civic and
temporal in the State as Kings of Christ’s Basileia – meant to bring the Kingdom order in the world (Mat 6:10;
22:21; 1Pet 2:9; Rev 5:10). As individuals, Christians are physical as well as spiritual (Mar 14:38) but when
the physical is at variance with the spiritual, the spiritual supersedes, however inconvenient (Gal 5:16-26). In
the same way, Christians are called for PATRIOTISM in the State as well as PIETISM in the Church but
when patriotism conflicts with pietism, pietism prevails even at the cost of shame and suffering (Act 4:19;
5:29).”
(For more details see http://www.scribd.com/doc/50422299/The-Leadership-Role-of-Christian-Elders-toward-Unity-in-
Diversity)

The Church is the conscience of the State and every Christian owes the society the duty of ethical citizenship and ethical
leadership such as active participation at all levels of community life, virtues of humaneness and fairness, honesty and
accountability, sense of duty and compassion, qualities of honour and integrity, resourcefulness and effectiveness,
patience and wisdom. These are qualities and values that best guarantee the peace and prosperity in both Church and
State. Christian ethics of the society is based on the Natural Law of Equity and Order for the imperfect Society of
fallen humans that are still under God, Who created all men and women originally in His own image, as equal and
free with inalienable rights, that they should replenish, subdue and keep the earth, and love one another as they would
want others to love them.

The Christian is the light and salt of this dark and bitter world and the Christian must permeate Pand improve the world
at every level (personal, family, church and society) and in every aspect (religious, economic, political and scientific), as
yeast leavens the dough.
Matthew 5:13-16
(13) "You are the salt of the world. But if the salt should lose its taste, how can it be made salty again? It's
good for nothing but to be thrown out and trampled on by people.
(14) You are the light of the world. A city located on a hill can't be hidden.
(15) People don't light a lamp and put it under a basket but on a lampstand, and it gives light to everyone in the
house.
(16) In the same way, let your light shine before people in such a way that they will see your good works and
glorify your Father in heaven."

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<<Back to Top>>

Updated June 20, 2014

by Ven. Dr. I. U. Ibeme
Copyright  © PriscAquila Publishing, Maiduguri, Nigeria.
Click here for
PriscAquila Christian Resource Centre
http://priscaquila.6te.net

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