Repay to Caesar what belongs to Caesar. The Rulers.

Jesus Christ was judged by Pontius Pilate, the ruler imposed by the Roman Empire for the region of Judea, as the Jews were under foreign domination. That being said, Jesus never questioned the authority of the ruler and whether it was legitimate or not, He just submitted to it, being obedient until a death on a Cross. We explore the Holy Bible and revelations about the relationship between rulers and the governed; respect and obedience. Legitimate or illegitimate authority and how should christians behave in each case.

Image: Nicolás Maduro in composition with a roman denarius with the face of Tiberius, roman emperor in times of Jesus public life.

“By me kings reign, and rulers enact justice;
By me princes govern, and nobles, all the judges of the earth.” (Proverbs 8:15-16)

 

Introduction

Recently there have been a series of attacks against His Holiness Pope Francis because he does not condemn the Venezuelan government in some speech, or because his message is too soft, but could the Vicar of Christ do something that Jesus avoided doing? And even if he did, does the Pope have the power to decide who governs the countries? If that were the case, the Church would not suffer the persecution it suffers nowadays.

In the current fragile global geopolitical context, it seems that the situation of rulers who maintain their power and exercise of authority despite repeatedly violating their own national constitutions is becoming increasingly common. These violations often result in limitations on citizen participation in social life and a deterioration in quality of life, as well as the proliferation of injustice in every social sector, greatly reducing the legitimacy of those who govern before their governed. All this generates discomfort in the people that reacts in most of the cases with protests and acts of rebellion or civil disobedience.

In this article we will explore the teachings contained in the Holy Bible, as well as other related revelations, to determine which is the right way to react before these types of current authorities that, while maintaining power, do not seem to have legitimacy to exercise it.

At the moment that Jesus began his public life, approximately in the year 30 AD, the Jews were under the domination of the Roman Empire, and this was not pleasing to the Jews because along with the foreign dominion they also received obligations that in many cases could hurt their religious identity.

Paying a tribute to someone other than God’s Representative was something that scandalized the Jews. Those of the ‘chosen people’ who collaborated with the collection of taxes (publicans) for this foreign authority, were treated as sinners and traitors, such as the case of the Apostle Matthew at the time of being called by Jesus.

There was an uprising for this reason, to the death of Archelaus, under the Procurator Coponius (6 A.D.), Judas the Galilean (Acts. 5:37) carried out a revolt claiming that Jews were not to pay the tribute to the Romans that was considered illegitimate. The zealots, one of the sects that existed alongside Pharisees and Sadducees, preached that only God was the true ruler of Israel, and refused to pay taxes to the Romans. They were all bound to pay taxes to Caesar, including the servants; men from the age of fourteen, and women from the age of twelve, until they reached the age of sixty five. In addition to the Roman tax the Jews were to pay half-shekel which, for religious reason, was to be paid for the Temple of Jerusalem.

“Sovereignty over the earth is in the hand of God, who appoints the right person for the right time.
Sovereignty over everyone is in the hand of God, who imparts his majesty to the ruler.” (Sir. 10:4-5)

Is it Christian to rebel against one who holds authority?

We explained above how Roman domination and tax obligations generated a conflict among the Jews, perhaps considering most of them, that many of the obligations to which they were subjected were illegitimate, as well as the governorship of Pontius Pilate who was assigned by the Roman Emperor. We now explore Jesus’ words on these aspects.

Paying Taxes to the Emperor.
Then the Pharisees went off and plotted how they might entrap him in speech. They sent their disciples to him, with the Herodians, saying, “Teacher, we know that you are a truthful man and that you teach the way of God in accordance with the truth. And you are not concerned with anyone’s opinion, for you do not regard a person’s status. Tell us, then, what is your opinion: Is it lawful to pay the census tax to Caesar or not?” Knowing their malice, Jesus said, “Why are you testing me, you hypocrites? Show me the coin that pays the census tax.” Then they handed him the Roman coin. He said to them, “Whose image is this and whose inscription?” They replied, “Caesar’s.” At that he said to them, “Then repay to Caesar what belongs to Caesar and to God what belongs to God.” When they heard this they were amazed, and leaving him they went away. (Mt. 22:15-22)
(The same episode also in Mk. 12:13-17; Lk. 20:20-26)

Arresting Jesus had become a necessity for political-religious leaders, but they couldn’t because they feared the people. The most practical thing was then, to set Him a trap on the civil political side, so that the representative of the Roman power would take care of Him and they could remain innocent before the people.

The intention was to make Jesus take sides with regard to a delicate issue that had divided Judaism since Rome had been erected as owner and absolute master of the Near East: the tax to the emperor, a cause for which there had already been skirmishes and riots. The question could be a moral problem for some righteous-conscience Jew related to the subject of obedience to civil authority.

The tricky question that was made to Christ was of extreme gravity. If He said that it had to be paid, He was against the national theocratic sense, because it subjected the theocracy to Cesar and to Rome; He would approve the “publicans”, the most hated people for collecting these contributions; And they even wanted to contradict Him with himself, by admitting foreign interference in the Messianic reign: he who proclaimed himself Messiah and would be the liberator of Israel.

Jesus’ answer is skilful and intelligent and gives no place to accuse Him of collaborator or rebel; rather, it leaves in its interlocutors an even greater dilemma, but with a great meaning: they have to establish themselves, according to the criterion of justice, what pertains to God and what pertains to Caesar.

The coin that bears the effigy of Caesar belongs to him as a tribute, but the human being, who has the image of God impressed within him, is due to his creator. So if the state ever came to claim something that belongs exclusively to God, then “we must obey God rather than men” (Acts 5:29).

Although Caesar’s tax could be considered illegitimate, it did not impede the fulfillment of the obligations that man has towards God, therefore, coming from a constituted authority (even if it were a de facto authority) was to be fulfilled. At that time the Jews felt the yoke of Roman dominion without being able to see that it could be in God’s plans for some divine purpose. Later, after Rome was christianized, Christianism was going to spread throughout the world.

In dialogue with Pontius Pilate Jesus gives a very plain message: Whoever has authority has received it from God.

So Pilate said to him, “Do you not speak to me? Do you not know that I have power to release you and I have power to crucify you?” Jesus answered [him], “You would have no power over me if it had not been given to you from above. For this reason the one who handed me over to you has the greater sin.” (Jn. 19:10-11)

For this reason, following the teachings of Jesus, the Apostles Saint Paul and St. Peter are also plain in their epistles:

Let every person be subordinate to the higher authorities, for there is no authority except from God, and those that exist have been established by God. Therefore, whoever resists authority opposes what God has appointed, and those who oppose it will bring judgment upon themselves. For rulers are not a cause of fear to good conduct, but to evil. Do you wish to have no fear of authority? Then do what is good and you will receive approval from it, for it is a servant of God for your good. But if you do evil, be afraid, for it does not bear the sword without purpose; it is the servant of God to inflict wrath on the evildoer. Therefore, it is necessary to be subject not only because of the wrath but also because of conscience. This is why you also pay taxes, for the authorities are ministers of God, devoting themselves to this very thing. Pay to all their dues, taxes to whom taxes are due, toll to whom toll is due, respect to whom respect is due, honor to whom honor is due. (Rom. 13:1-7)

Be subject to every human institution for the Lord’s sake, whether it be to the king as supreme or to governors as sent by him for the punishment of evildoers and the approval of those who do good. For it is the will of God that by doing good you may silence the ignorance of foolish people. Be free, yet without using freedom as a pretext for evil, but as slaves of God. Give honor to all, love the community, fear God, honor the king. (1Pe 2:13-17)

Remind them to be under the control of magistrates and authorities, to be obedient, to be open to every good enterprise. (Ti. 3:1)

He humbled himself, becoming obedient to death, even death on a cross. (Phil. 2:8)

Son though he was, he learned obedience from what he suffered; (Heb. 5:8)

The Catechism of the Catholic Church on the other hand declares:

The duty of obedience requires all to give due honor to authority and to treat those who are charged to exercise it with respect, and, insofar as it is deserved, with gratitude and good-will.

Pope St. Clement of Rome provides the Church’s most ancient prayer for political authorities:
“Grant to them, Lord, health, peace, concord, and stability, so that they may exercise without offense the sovereignty that you have given them. Master, heavenly King of the ages, you give glory, honor, and power over the things of earth to the sons of men. Direct, Lord, their counsel, following what is pleasing and acceptable in your sight, so that by exercising with devotion and in peace and gentleness the power that you have given to them, they may find favor with you.” (St. Clement of Rome, Cor. 61,1-2). (CCC 1900)

“Human society can be neither well-ordered nor prosperous unless it has some people invested with legitimate authority to preserve its institutions and to devote themselves as far as is necessary to work and care for the good of all.”
By “authority” one means the quality by virtue of which persons or institutions make laws and give orders to men and expect obedience from them. (CCC 1897)

Is there a limit to the obedience owed to rulers? In what cases is it allowed or required to disobey?

The Catechism of the Catholic Church indicates it is lawful to disobey the prescriptions contrary to the moral, the fundamental rights of persons or the teachings of the Gospel:

The citizen is obliged in conscience not to follow the directives of civil authorities when they are contrary to the demands of the moral order, to the fundamental rights of persons or the teachings of the Gospel. Refusing obedience to civil authorities, when their demands are contrary to those of an upright conscience, finds its justification in the distinction between serving God and serving the political community. “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s.” (Mt 22:21) “We must obey God rather than men” (Acts 5:29)

When citizens are under the oppression of a public authority which oversteps its competence, they should still not refuse to give or to do what is objectively demanded of them by the common good; but it is legitimate for them to defend their own rights and those of their fellow citizens against the abuse of this authority within the limits of the natural law and the Law of the Gospel. (GS 74,5). (CCC 2242)

It also rejects blind obedience and gives an example in which there is indeed a clear obligation to disobey orders: those provisions that order genocide.

Non-combatants, wounded soldiers, and prisoners must be respected and treated humanely.
Actions deliberately contrary to the law of nations and to its universal principles are crimes, as are the orders that command such actions. Blind obedience does not suffice to excuse those who carry them out. Thus the extermination of a people, nation, or ethnic minority must be condemned as a mortal sin. One is morally bound to resist orders that command genocide. (CCC 2313)

It is noteworthy that the abortion genocide is included in this example provided by the Catechism.

In revelations to María Valtorta (Notebooks 1943 – Notes corresponding to Dec. 23, 1943), quoting the book of Ezra, Jesus says that it is only licit to disobey when there is an imposition to do evil:

The young, the book of Ezra states, who were working, including those who were occupied in labor and not in defense, worked with their swords girded on at their side, ready for battle. Nor were there acts of rebellion against the command designating them at one time for labor and at another for defense. Superiors are always inspired by God, and when they assign a task, they should be obeyed with promptness and without grumbling.

All have this duty. And you have it especially towards God, the Supreme Superior, who, in his providence, arranges missions in advance and changes in missions. Woe to those hearts attached to perishing things that rebel against obedience, saying, “I feel better in this state and don’t want that other one.”

I don’t want to! How can you say that you don’t want to? Where is obedience, submission, and love for the Will of God, which shines through from behind the commands of man?

In one thing alone is it licit for you not to want. When man imposes on you the doing of evil. You must then resist and say, “No,” even if this makes you martyrs.

Duties of the ruler

The same revelation to Maria Valtorta* contains indications for the rulers:

And you that have the power to command, whether in small or great matters − hear what you are told by the Lord, who spoke first to those subject by way of the Book and now speaks to you.

Remember that to rule is twice as much responsibility as being ruled. It is up to you not to make yourselves responsible for the ruin of others. Those subject answer to God for themselves. You, for yourselves and for them. To the dignity of the post there corresponds severity in conduct towards yourselves. You must be an example, for example exerts a pull, regarding both good and evil. And from wicked or merely slothful superiors only wicked and slothful subjects can be obtained.

So it is in a community, and so it is in a state. The small look at the great and are the mirror of the great. Remember this.

Another gift, after irreproachableness, is goodness. Goodness reins in the instincts more than jails and prescriptions. Make yourselves be loved and you will be obeyed. You will exert a pull towards goodness by being good. But woe if you are avid, unjust, and wicked. You will be hated, mocked, and disobeyed even, and above all, in the good commands you give, and obeyed, even more than you would like to be, in copying your avidity, your injustice, and your wickedness.

Do not get so drunk with your honor as to be unable to understand your subjects in their just needs and grievances. To be leaders means to be “fathers.” For this purpose God has given you authority. Not in order for you to turn it into a lash upon those under you.
are not omnipresent, like God. This is true. But when one wants to, one is able, in all that one wills. And whoever wants to know the truth knows it.

Vigilance, then, over everything and everyone. Not foolish, blind trust and slothful carelessness regarding your assistants. Not all are just, and many Judases are scattered among the ranks of those assisting leaders. Do not become their slaves by begging for their approval just to rule. Be just, and that’s all. And when you see that in your name a blameworthy despotism is being exercised, act so as always to be in a position of freedom from obligations to your representatives, so that you can reproach them with no fear that the accused will turn into accusers.

Be honest and just. Honest in not taking advantage of circumstances to the detriment of subordinates. Just in being able to punish those who, because they occupy some position, have regarded all methods as licit.

If you act this way, you can say to God, “Remember me favorably, for I have done good to those You have given to me.”≫.

* (Notebooks 1943 – Dec. 23, 1943)

In turn, the Catechism recalls the importance of the authorities respecting people’s rights.

Respect for the human person entails respect for the rights that flow from his dignity as a creature. These rights are prior to society and must be recognized by it. They are the basis of the moral legitimacy of every authority: by flouting them, or refusing to recognize them in its positive legislation, a society undermines its own moral legitimacy. (Cf. John XXIII, PT 65) If it does not respect them, authority can rely only on force or violence to obtain obedience from its subjects. It is the Church’s role to remind men of good will of these rights and to distinguish them from unwarranted or false claims. (CCC 1930)

Is there a right way to get rid of bad rulers?

If Christians are subject to the authority of the ruler, what forms of defense do we have before tyrants, bad rulers? Jesus says this in revelations to Valtorta:

“Fatherlands are not so much saved with weapons as they are by means of a form of life that may attract protection from Heaven.” (The Gospel as revealed to me – Ch. 590 Jesus Enters into Jerusalem)

“Do not abuse those who govern you, because it is not by rebelling against rulers that countries become great and free, but it is through the holy life of citizens that you obtain the assistance of the Lord, Who can touch the hearts of rulers or remove them from their places or even from life, as our history of Israel has shown several times, when they pass all bounds and especially when the people, sanctifying themselves, deserve the forgiveness of God, Who thus removes the oppressive yoke from the necks of the punished citizens.” (The Gospel as revealed to me – Ch. 383 At the Ford between Jericho and Bethabara)

It comes up from these revelations in a clear way that, having the rulers received their authority from God, it is also up to God to take away their authority. All we have to do is to attract divine protection by convertion of our people. In this regard, instead of provoking the rulers it is more effective to pray for them as St. Paul suggests:

First of all, then, I ask that supplications, prayers, petitions, and thanksgivings be offered for everyone, for kings and for all in authority, that we may lead a quiet and tranquil life in all devotion and dignity. (1 Tm. 2:1-2)

Prayers for the rulers

“Grant to them, Lord, health, peace, concord, and stability, so that they may exercise without offense the sovereignty that you have given them. Master, heavenly King of the ages, you give glory, honor, and power over the things of earth to the sons of men. Direct, Lord, their counsel, following what is pleasing and acceptable in your sight, so that by exercising with devotion and in peace and gentleness the power that you have given to them, they may find favor with you.” (St. Clement of Rome)

Give us, O God,
leaders whose hearts are large enough
to match the breadth of our own souls
and give us souls strong enough
to follow leaders of vision and wisdom.

In seeking a leader, let us seek
more than development for ourselves –
though development we hope for –
more than security for our own land –
though security we need –
more than satisfaction for our wants –
though many things we desire.

Give us the hearts to choose the leader
who will work with other leaders
to bring safety
to the whole world.

Give us leaders
who lead this nation to virtue
without seeking to impose our kind of virtue
on the virtue of others.

Give us a government
that provides for the advancement
of this country
without taking resources from others
to achieve it.

Give us insight enough ourselves
to choose as leaders those who can tell
strength from power,
growth from greed,
leadership from dominance,
and real greatness from the trappings of grandiosity.

We trust you, Great God,
to open our hearts to learn from those
to whom you speak in different tongues
and to respect the life and words
of those to whom you entrusted
the good of other parts of this globe.

We beg you, Great God,
give us the vision as a people
to know where global leadership truly lies,
to pursue it diligently,
to require it to protect human rights
for everyone everywhere.

We ask these things, Great God,
with minds open to your word
and hearts that trust in your eternal care.

(Joan Chittister – OSB)

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