Christian Citizenship
Christian Citizenship
Introduction and Definitions of Citizenship
The concept of citizenship connotes where an individual lives, as well as the source of ones cultural identity. Citizenship also defines ones rights and responsibilities (see What is Citizenship? p 1). If we think about nations conducting naturalisation ceremonies, we witness individuals and families beginning to enjoy both the privileges and the expectations of living in a new nation, and being regarded as belonging to that nation. One's citizenship is intended to say a good deal about one's life, history and cultural values. Some individuals have the benefit of what is known as dual citizenship, in simple terms meaning such individuals enjoy the benefits of belonging to two nations simultaneously, as well as living with the requirement to understand the cultural expectations and laws of both nations, and live in conformity with them, when present in that country.
How is Citizenship Established?
Citizenship is more commonly established by birth, rather than by naturalisation. In this case, we do not determine our own citizenship, as our birthplace is beyond our own control. When the writers of the New Testament used the concept of citizenship to refer to the believer's earthly or heavenly sense of belonging, they had the concept of the ancient Greek city state in the back of their minds, as well as the invaluable benefits of Roman citizenship, which guaranteed citizens safe passage throughout the Roman Empire, as well as the rights for males to participate in the political processes of government. St Paul's Roman citizenship is the most famous example of earthly citizenship mentioned in the New Testament, where Luke records in the Book of the Acts of the Apostles that Paul appealed to his Roman citizenship to avoid being flogged (see Acts 22:25-28). Furthermore, the recorded dialogue between St Paul and the Roman Commander is analogous to the citizenship rights of heaven that believers enjoy through faith in Jesus Christ's vicarious death and resurrection, to reconcile us to God and remove the enmity established by sin before a holy God (see Ephesians 2:14 ). The Roman Commander stated to St Paul, "I had to pay a big price for my citizenship." "But I was born a citizen," Paul replied (Acts 22:25-28). The combination between the citizenship of heaven and the citizenship of earth is that Jesus is the one who paid the price of his life to enable believers to enter eternal life through a new birth conferring heavenly citizenship rights.
All believers enjoy dual citizenship, able to enjoy the entitlements of earthly and heavenly citizenship, as well as bearing the relative responsibilities that accompany the respective citizenship rights of both realms. This is the place for the articulation of Catholic social teaching, so that believers are true to not only their vertical orientation towards God, but their horizontal orientation towards their neighbor.
Dual Citizenship Must be Balanced
According to Jesus and St Paul, there need not be a contradiction between the respective citizenships of both earth and heaven. St Paul devotes a substantial portion of 1 Corinthians 15 to explaining the transitional nature of our connection to the first Adam and our connection to Jesus, the second Adam. The pivotal point according to St Paul is the birthright secured through Christ's resurrection, ensuring believers will inherit the spiritual blessings which accord with the Son of God's relationship with his heavenly Father (see 1 Corinthians 15: 46-49; Hebrews 2: 9-11).
Furthermore, while the relationship between the citizenship of earth and the citizenship of heaven involves a transitional journey, as people of the heavenly city (see Philippians 3:20; Ephesians 2:19) become more equipped to fully inherit their spiritual birthright through faith and the work of the Holy Spirit helping the believer to become more like Jesus, it is vital to recognise that both citizenships exist simultaneously for the Christian (see Philippians 3:20; Hebrews 12:22, 13:14), even though the heavenly city awaits our full enjoyment, as the Apocalypse of St John makes clear, when dramatically, the heavenly city is envisioned "coming down out of heaven from God, prepared as a bride beautifully dressed for her husband" (Revelation 21:2).
The 'Now and Not Yet' of Heavenly Citizenship
To avoid the apparent paradox of dual citizenship, the believer can harness the spiritually renewed mind spoken of by St Paul in Romans, "Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God's will ishis good, pleasing and perfect will" (Romans 12:2). The present citizenship of heaven avails the believer of the spiritual resources needed to fulfill their citizenship of earth effectively. Catholic social teaching is based upon the premise that the believer can view their society as a steward of the Lord, as a custodian who can use both the laws of the land and spiritual wisdom to further God's presence on earth. The quest for social justice is a natural extension of the believer's reorientation to love God's world, with the dual summative commands of Jesus to "love the Lord with all your heart, soul, mind and strength, and love your neighbour as yourself' (Matthew 22:37).
Spiritual Pilgrims are at Home in God's World
The superficial contradiction between the two citizenships is noted when a focus is brought to the competing values of this age and the age to come. The New Testament writers and Jesus' words contrast the spirit of the age expressed as being "of the world", with the obligation for the citizen of heaven to be "not of this world." Jesus himself bluntly states to his disciples, "if you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you" (John 15:19). However, Jesus merely emphasises that his faithful followers will not necessarily receive accolades for practicing Kingdom values, such as humility and deference to God's power, rather than one's own. Moreover, the citizens of heaven through exhibiting the fruits of the Spirit, such as "love, joy, peace, patience, kindness, goodness, faithfulness" (Galatians 5:22), will be an asset to both heaven and earth, as such character attributes are universally prized, by both the spiritual and the secular minded.
Articulated Principles of Social Justice: The Citizenship Code
According to Catholic Social teaching, "citizens are active and responsible members of their communities... (where the) fundamentals of Christian social teaching (are) set out in the five principles of Personalism, Justice, the Common Good, Solidarity and Sharing " (A Code of Citizenship, pp.86-87). Since these principles are energised by Christian faith but not dependent upon it, there is the possibility for inter-faith dialogue and collaborate endeavour to achieve greater social justice with anyone so inclined to better God's world.
At a profound level, Jesus' incarnation and bodily resurrection as a human being, affirms the divine approval of the dual citizenship of earth and heaven. Jesus' humanity dignifies all human endeavour as the seed of human potential was planted in the creation of male and female in the very image of God. From this platform, whether saving a forest or developing a medical breakthrough to enhance human life, there is a divine dignity ascribed to all such human undertakings, as they are but manifestations of bearing the image of God. Furthermore, the above universal bases of catholic social teaching and social action find their common ground in the theology of creation, wherein all people share God as their Father regardless of their faith.
Pope John Paul, in one of his explanations of Christian social justice, stated "consequently they are called upon to perform their own positive function for the common good by encouraging every constructive expression, by supporting individual citizens and groups in defending the fundamental values of the person and of human society, and also by taking suitable steps to prevent the spread of what would harm the common heritage of values on which orderly civil progress is based" ( John Paul 1971).
According to the Catechism of the Catholic Church, the seventh commandment to not steal is linked to Jesus' summation to "love one's neighbour as oneself" (Matthew 22:37). Implicit within this teaching are the social principles that the private ownership of goods is upheld by God's law, yet in furthering the common good, believers should demonstrate generosity to not allow their brother to suffer in need. Since the earth was given by way of custodianship to all people, private ownership "makes its holder a steward of Providence, with the task of making it fruitful and communicating its benefits to others, first of all his family" (Catechism of the Catholic Church, Part 3, section 2, Article 7: The Seventh Commandment). Since the seventh commandment forbids theft, it implies the utmost respect be shown for the property of others (as above). As the catechism articulates, this principle informs the proper conducting of legal contracts and financial agreements, as well as the practice of restorative justice (See Catechism Part 3, Section 2 Article 7).
The Image of God and Social Justice
Furthermore, the implication that each human being possesses free will on account of bearing the image of God, (Genesis 1: 27) provides the social basis for protecting human dignity, and combating any instance where persons are coerced against their will to participate in any human behaviour (Charles 1999, p. 16 ). Furthermore, the theological notion of personhood, referring to individuals being shown sufficient respect to develop their God given potential to achieve a full and rich humanity, (Charles 1999, p. 15), provides a bridge between the citizen of heaven and those whose citizenship is restricted to earth. The common ground of humanity established by the created order is so enduring, that social justice can be pursued by believers with anyone else who loves justice, without contradiction or compromise.
Conclusion: The Believers' Common Ground
Moreover, ethical behavior will be a dividing line between the faithful believer and some non-believers, (Charles Vol 2, 1998, p. 391), where holy scripture clearly indicates the believer or citizen of heaven should be the beacon of light and the salt of the earth (see Matthew 5:13). Similarly, there is no contradiction between God's appointed social institution of marriage (see Genesis 2:23-24), and the expectations of the citizenship of heaven, since human marriage is intended as an environment in which human persons witness an analogy of God's perfect love and nurture for his creation, as well as allowing believers to refine their character in a relational context (Charles Vol 2, 1998, p. 392).
There need not be contradiction or intractable positions for the believer, who recognises and honours their dual citizenship of both heaven and earth. While there will be tensions at times, the Spirit of God, the Scriptures, prayer and fellowship will enable the believer to walk true to their heavenly calling and still be of great earthly use.
Bibliography
Catholic Bishop's Conference of England and Wales (1996). The Common Good and the Catholic Church's Social Teaching (online) from: http:/www. osjspm.org/majordoc_statement_of_note_common_good.aspx
Charles, R. 1998, Christian Social Witness and Teaching: The Catholic Tradition from Genesis to Centesimus Annus, Leominster: Gracewing.
Charles, R. 1998, Vol. 2. Christian Social Witness and Teaching: The Catholic Tradition from Genesis to Centesimus Annus, Leominster, Herefordshire: Gracewing
Charles, R. 1999, An Introduction to Catholic Social Teaching, Oxford, Ignatius Press
Catholic Catechism
Paul VI. 1971, (Encyclical) Octogesima Adveniens, Vatican
Coursebook Module: What is Citizenship?
Sacred Scripture
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