SUBMITTING TO THE CIVIL AUTHORITIES TODAY

In Southern Africa, as is often the case in the rest of Africa, the re­ lationship between “church and state” is an im portant one. This is the case not only because of the importance of politics in the lives of (South) Africans, but especially because of the churches’ involve­ ment in human relations and society. It is therefore all the more surprising that such few exegetical studies were done in this field in the past two decades. Some historical (“The Church Struggle” of De Gruchy is a good example) and some ethical studies lightens this somewhat dark picture. There are two fundamental issues at stake in the relationship between “church and state” : on the one hand the role/office/task of the civil authorities^, and on the other the attitude and responsi­ bilities of Christian citizens toward the civil authorities. The latter demands our attention in this article, especially the responsibility to submit to the authorities. Two other responsibilities which can be identified are the praying for those in authority and the prophetic responsibility. The command to submit^ to the civil authorities (Rm 13, Tt 3 and 1 Pt 2) calls up different visions in the minds of different people: some see it as absolute subjection, others as a necessary evil the Christian has to contend with. A study of these New Testament passages, especially in their context, presents a total different and refreshing picture — one which definitely has something to say for the believing South African of 1983.

-the concrete forms of submission in Rm 13 is the payment of taxes, "fear" (a better translation would be "respect") and honour; in Tt 3 : 8c the submission is to be materialized in amongst other things, in the total service to the neighbour (as part of the "world" on the same level as the civil authorities), and in 1 Pt. 2 : 13, 17 the form of the submission is obedience and honour.3. THE OBJECTS OF THE SUBMISSION Submission is due to all authority, but for our purpose it is especially due to: -institutions of civil authority (cf the use of "eksousia" in Rm. 13: 1,2 and T t3 : 1); -persons in position of civil authority, because of their office, calling by and responsibility to God (cf "archontes" in Rm. 13 : 3, Tt 3 : 1 and especially 1 Pt. 2 : 13); -decrees of civil authority, i.e. the result of the acts of civil authority (cf 1 Pt. 2 : 13).

THE BASIS AND REASONS FOR THE SUBMISSION
There are numerous reasons for the submission, but the basis of all of them is God -his command to the believer, his calling of civil authorities as his servants ("diakonos") and their responsibili ty to Him.In the relevant passages the basis is put into words: "for conscience sake" ('Rm 13 : 5) and "for the Lord's sake" (1 Pt. 2 : 13).
The reasons for the submission flowing from this basis, are the fact that God ordained ("created") the civil authorities, the fact that He gives them the commission to be "to the good" of the believer (seen especially in law, order and peace), and the fact that He "willed" the civil authorities as his servants.5. THE CHARACTER OF THE SUBMISSION Without repeating the matters raised in par.2, it is important to elabo rate on the relation between submission and works of faith.It can be said that the submission is qualified as to its nature by works of faith.Apart from the fact that it is part of the believer's life of gratitude to submit, the submission is more than merely being a "good citizen" -it is characterized by the "faithlike" quality.The conduct of the believer towards the civil authorities should (only) be in the form of good works of faith, in Christian liberty (1 Pt. 2 : 16) and as part of the gratitude to God for the salvation in .In addition to this, obedience to the civil authorities (where applicable as a form of submission) should have a special character, that of the conviction that God commands it (Tt 3 :1 , cf of the meaning of "peitharchein").

THE LIMITATION OF THE SUBMISSION
The critical reader would have thought by now that a word about the limitation of the submission is necessary.And the submission to the civil authorities is indeed not absolute.Firstly their is a "builtin" limitation in the passages themselves.The fact that submission is commanded by the same God who instituted the authorities and uses them as servants for the good of His children, is in itself a limitation.This is enhanced by the fact of the believer's primary stewardhood and obedience to God (1 Pt. 2 ; 16) and the greater fear (as against the honour of men) ow^ed to God (1 Pt 2 : 17).Futhermore the sub mission is especially limited by its form as good works of faith.This mens that the submission can never be blind and/or absolute, total subjection.If the believer lives his life of gratitude, doing good works of faith, he will of necessity submit to the civil authorities.The implication on the reverse side is clear; the believer may not do "evil works" (of unbelief), not even to submit to the civil authori ties or to obey them and their commands.A explanatory word about the "evil works" is necessary: every deed opposed to God's com mands in Scripture, or contrary to the sense of believing gratitude shall be considered not a good work of faith, and therefore in God's eye evil and resulting from disobedience and unbelief.
Secondly, and even more conclusively, is the limitation of the submission given in Ac 4 and 5, where the apostle Peter talks of the "greater obedience" to God, when he tells the Sanhedrin; "We ought to obey God rather than men" (KJV)®.A short evaluation of these statements is necessary.
It is important to notice that Peter mentions a greater obedience to God and not (merely) disobedience to men: he therefore does not deny the civil authorities the submission owed to them, but emphasizes that the Christian has a greater and more important obedience ( and submission).His words to the Sanhedrin may not be taken as spoken to (merely) church leaders and therefore not ap plicable to the civil authorities: the Sanhedrin functioned as the "senate and supreme court of the Jewish nation" (FF Bruce, Com mentary on Acts, 1976:97), and was acknowledged by the Romans as such.
From the exegesis of this and other relevant NT passages it is clear that the greater obedience to God is founded in the absolute sovereignity of Christ (ct Mt. 28 : 18, Col 1:16, 2 :10, 15) and the relativity of human authority compared to that of God.But we find more illuminating results when we ask under what circumstances the greater obedience comes into effect.The background and the exegesis of the passage in Acts and other relevant passages indicates that when: -the acknowledgement and worship of te triune God (cf the evil civil authority of Rev. 13); -the preaching of and the witnessing to the gospel of Jesus Christ ("For we cannot but speak the things which we have seen and heard" Ac 4 : 20, also Ac 5 : 32); and -the Christian's life of thanksgiving through good works of faith (cf the submitting passages, Peter and the apostle's healing of people in the Name of Jesus) is interfered wvth or prohibited (even from the side of the civil authorities) the Christian cannot do anything else but to be more obedient to God and therefore not obey such commands or prohibitions.On the other hand, and this admittedly requires further study, the greater obedience to God has a distinctive and provisional character.It is the writer's conviction that the greater obedience cannot be equated vnth civil disobedience and that the latter may not be propagated by Christians with reference to Ac 4 and 5.^ The greater obedience to God is; -non-violent (ci the reaction of the apostles after their release from prison, Ac 5 : 26); -non-reactionary and non-demonstrative (especially the positive nature of the greater obedience demands this); -done out of faith and from being filled with the Spirit (cf the apostle's prayerful consideration of the situation, Ac 4 :24 and the result of this prayer, Ac 4 : 31). 7. THE AIM OF THE SUBMISSION For the sake of completeness, the aims of the submission should be noted as the prevention and ending of the slander of the unbelie vers (1 Pt. 2 and the changing of their ignorance.Ultimately the submission has a missionary and therefore glorifying purpose: the glorifying of God.

THE RELEVANCE OF THE SUBMISSION FOR TODAY
There are two parties concerned with the submission: the church and the civil authorities.
In connection with the church, is is necessary to point out (even, because of lack of space, only in passing) that the reformed con fessions also acknowledge the submission to the authorities and its limatations.The 36 st article of the Belgic Confession explicitly mentions the submission and qualifies it with the fact that it should be done in everything that is not in conflict with the Word of God.The Westminister Confession) (art.23) asks "obedience" and subjec tion "to their authority for conscience' sake, but is only implicitly concerned with the greater obedience when it speaks of "lawful commands" which should be obeyed.The Heidelberg Cathecismus (Lord's Day 39) mentions the submission in the treatm ent of the fifth commandment.
On the institutional lelvel, the command to submit has implica tions in connection with the church's confession (s).Without elabo rating on art 36 of the Belgic Confession, it is noteworthy that this article is the most important reformed confession on the subject of relationship of church and civil authorities.In a time of turbulance in church matters, as well as on the socio-political level, the question can be put legitemately: is this confession alone still sufficient to still the waters and let the church confess what the Bible says in this regard?In a time when the predestination was questioned, the reformed churches gathered (Dordrecht 1618-9) to produce the Confession of Dordt.When it is kept in mind that the submission is not merely a peripheral matter, but concerns the believer's life of good works, as part of his sanctification, the necessity for study by the "institutional" church is certain.
In the everyday lives of Christians the submission also has im portant implications.The perspective that the submission is part of the believer's life of gratitude is very significant in this respect.
This puts the submission to the civil authorities on a level above party politics, white and black politics and ideological differences.The command is adressed to all believers, with the qualification that only good works of faith are true submission, and that evil works (contrary to Scripture) cannot be submission -and should not be submission.
A further important aspect is the perspective of total communi ty involvement of the believer, as part of the command to submit: the Christian should serve the community.In a country like ours, where polarization (even between Christians) and proverty are grow ing, the responsibility of the Christian is to do the Gospel through visible works of reconciliation and charity.
In practice this means that South African Christians should respect the office and persons of the civil authorities, even if they do not agree politically and even if they have not voted for them.On the other hand the limitation on the submission demands that Christians discern prayerfully and serenely in which cases greater obedience is necessary with regard to the authorities and their de crees.The way in which one is more obedient to God should be in accordance with the Scriptural principles.Here further ethical study is urgently needed.
The submission which is owed to them also has implications /or the civil authorities.It burdens them with the responsibility to be servants of God, to the good of (all) Christians.Their actions should gain and keep the respect of the citizens, and show that they are worthy of the submission.This should be true of their person offfice and actions.With regard to the limitation on the submission, it is important for (at least believing) persons in authority to realize that the believer has a responsibility to be more obedient to God.Laws and regulations impeding and obstructing the worshipping of God, the proclaiming of the Gospel and the putting into practice the faith of chrisctians through good works, will (and should) have greater obedience to God as a result.This point naturally raises intresting and pressing questions concerning some South African legislation (not to mention the practice in many "whites only" churches).To prevent this, dialogue amongst other things, is necesary between (especially the state) authorities and the Christian churches.
These are a few perspectives on the responsibility of the Chris tian to submit to the authorities.Presumably there are numerous is sues flowing from these whitch demand our urgent attention.With these in mind, Christians can go to the more practical side, always keeping in mind that the subission -and the greater obedience to God -has a ultimate aim the glory of the truine God.