Sacralism: Patriot or Pilgrim
- James Collazo
- Jul 30, 2020
- 12 min read
Updated: Nov 18
Introduction
Content warning: Make no mistake: there is only one Lord and Savior, only one name under heaven that can save us—Jesus the Messiah, the blessed and only Sovereign, the King of kings and Lord of lords (Acts 4:12; 1 Tim. 6:15). The word "Christ" (Christos, G5547) means "anointed King and Priest," reminding us that all Christians are royal citizens of God's kingdom (1 Pet. 2:9). Unlike the shifting powers of modern politics, where leaders rise and fall and ideas change with time, the reign of Christ stands firm forever. His rule never fades and rests on perfect justice and righteousness. Earthly governments may divide people by party or belief, but God's kingdom brings together believers from every tribe, language, and nation under one genuine authority (cf. Matt 28:18). Our hope and salvation do not come from human systems—they come only from the unchanging truth and power of Jesus Christ.
Most people have never heard the word sacralism. Yet in today's culture wars—where politicized groups within Christianity clash with militant secularists—many know the idea as civil religion, nationalism, or fundamentalism. Sacralism best describes "that perspective on society that views church and state as being tied together, rather than complete and separate entities. In other words, all people within a given geographical or political region are considered members of whichever ecclesiastical institution happens to be dominant" (Hudson, p. 122).
In sacralism, the state takes on the role of religion, creating a civil faith. Neither Jesus nor the apostle Paul supported a union of church and state, and the New Testament contains no such idea. The problem of Christian sacralism began in the fourth century with the emperor Constantine (r. AD 306–337), more than three hundred years after the New Testament era. This "Constantinian shift" transformed Christianity from a grassroots network of self-governing churches into a centralized religious monarchy. It began with the Edict of Milan in AD 313, which legalized Christianity across the Roman Empire. Later, the emperor Theodosius I (r. AD 379–395) solidified this union by making Christianity the official state religion in AD 392, banning paganism and all other faiths. The Latin phrase Cuius regio, eius religio—"Whoever controls the region decides its religion"—perfectly captures the essence of sacralism.
Definitions of Key Terms in Sacralism
Before continuing, we need to clarify a few key terms. There is nothing wrong with being a patriot, meaning "one who loves and supports their country." The word comes from the Greek adjective patrikos (G3967), which means "belonging to the fathers or ancestors." In other words, a patriot views their homeland as a "fatherland" (patria, G3965). The term patrikos appears only once in the New Testament, when Paul writes, "I advanced in Judaism beyond many among my people of the same age, for I was far more zealous for the traditions of my ancestors" (Gal. 1:14). The word patria appears three times in the New Testament, translated in the New International Version as "line," "peoples," or "family" (Luke 2:4; Acts 3:25; Eph. 3:15).
Patriotism, then, reflects healthy civic duty—an attitude that helps communities flourish. We practice it in everyday actions, such as supporting local businesses or attending community events. However, when this positive loyalty turns into hostility toward others or a desire to control resources and power, patriotism crosses the line into nationalism.
A nationalist is someone who shows "loyalty and devotion to a nation, especially with a sense of national consciousness exalting one nation above all others and placing primary emphasis on promoting its culture and interests as opposed to those of other nations or supranational groups." When a Christian nationalist fuses faith with nationalism, they create a corrupt worldview that is sacral—a syncretic mix of the sacred and the secular. Sacralism functions as a blended religion, much like voodoo or santería, with roots that distort both faith and morality, giving rise to what is often called "civil religion."
A person devoted to this nationalistic civil religion is not a genuine follower of Christ but someone who misuses faith to serve personal or political goals. The authentic message of Jesus—grounded in truth, humility, and repentance—offends and exposes those who twist religion into a tool of power. Moreover, churches should not display national flags inside their buildings or on their grounds. Our allegiance belongs to God alone, and giving our devotion or loyalty to anything else becomes eidōlolatria (G1495), the Greek word for "idolatry" or "image worship." The apostle Paul asks, "What agreement is there between the temple of God and idols? For we are the temple of the living God" (2 Cor. 6:16).
No Country for Old Christians
In his letter to the Philippians, Paul reminds us, "But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ" (Phil. 3:20). Likewise, the apostle Peter urges, "Dear friends, I urge you, as foreigners and exiles, to abstain from sinful desires, which wage war against your soul" (1 Pet. 2:11). Early Christians carried this understanding of being pilgrims in a temporary world for centuries. The Letter to Diognetus (c. AD 200) captures this truth best, describing how believers live in the world yet do not belong to it:
Christians are not distinguished from other people by the country, language, or customs they observe. They neither inhabit cities of their own, employ a peculiar form of speech, nor lead a life marked out by any singularity. The course of conduct they follow has not been devised by any speculation or deliberation of inquisitive men, nor do they, like some, proclaim themselves the advocates of any merely human doctrines. But, inhabiting Greek as well as barbarian cities, according to the lot each of them has determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly paradoxical method of life. They dwell in their own countries but simply as sojourners. As citizens, they share in all things with others and yet endure all things as if foreigners. Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all others; they beget children, but they do not destroy their fetuses [see "Pastoral Response: Abortion"]. They have a common table but not a common bed. They are in the flesh, but they do not live after the flesh. They pass their days on earth, but they are citizens of heaven. They obey the prescribed laws and, at the same time, surpass the laws in their lives. They love all men and are persecuted by all. They are unknown and condemned; they are put to death and restored to life (Diognetus 5).
Give to Caesar What Is Caesar's
Sacralists often rely on two main passages to defend their worldview, beginning with Jesus' powerful teaching that contrasts the authority of the Roman emperor (Latin: Caesar) with the authority of God:
"Tell us then, what is your opinion? Is it right to pay the imperial tax to Caesar or not?" But Jesus, knowing their evil intent, said, "You hypocrites, why are you trying to trap me? Show me the coin used for paying the tax." They brought him a denarius, and he asked them, "Whose image is this? And whose inscription?" "Caesar's," they replied. Then he said to them, "So give back to Caesar what is Caesar's, and to God what is God's" (Matt. 22:17–21).
Many Americans misread Jesus' teaching by interpreting it through the lens of the Establishment Clause—the opening of the First Amendment to the United States Constitution: "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof." This approach commits a serious category error because the Bible and the Constitution come from entirely different historical and cultural contexts. Christians should never use modern political documents to interpret Scripture.
Jesus was not teaching first-century Jews to separate religion from politics. In context, he answered the Pharisees with a libertarian attitude toward the Roman Empire, standing apart from the Zealots, such as Simon, who led violent uprisings against it. Both groups tried to trap Jesus into taking a side, which would have branded him either an enemy of Rome or a traitor to his own people. Instead, Jesus refused their political framing and redirected their focus to God's higher authority. The Pharisees and Zealots alike pursued worldly agendas but neglected the kingdom of heaven (see "Kingdom of God & Heaven"). We must learn from their mistake and seek first the reign of God, not the kingdoms of this world.
So, what does "give back to Caesar" really mean if it is not about separating church and state? When we set aside modern Western assumptions and approach the text through the lens of ancient Mediterranean theology, we see that Jesus was contrasting two images—the emperor's image on the coin and the image of God in humanity. With this understanding, Jesus' message becomes clear: paying taxes to Rome had no spiritual consequence for the Jews. The coin belonged to Caesar because it bore his image, so returning it to him was simply an act of fairness. The soul, however, bears the image of God, and it belongs to him alone. No ruler or government can claim ownership over what belongs to God.
A familiar saying today—"You can take my body, but you will never have my soul"—captures Jesus' lesson far better than the modern idea of the Establishment Clause. The emperor could demand a coin, but that was all he could claim. God's rule and care extend over all humanity, and His blessings reach far beyond material wealth. Jesus taught that Caesar could have his money because God owns everything that truly matters. "Why would people gain the whole world but lose their lives?" (Mark 8:36).
The coin itself carried deep meaning. It was a graven image forbidden to Jews because its pagan symbols implied the emperor's divinity, violating the second commandment (Exod. 20:4). The Greek word charagma (G5480), meaning "imprint" or "graven image," appears in Acts 17:29 and again in Revelation to describe the mark of the beast (Rev. 16:2, 19:20). By using such coins, the Jewish leaders revealed their hypocrisy and idolatry—a nationalism that placed Caesar above God. Their betrayal reached its height when they told the Roman governor Pontius Pilate, "If you let this man go, you are no friend of Caesar. Anyone who claims to be a king opposes Caesar. . . . We have no king but Caesar" (John 19:12, 15). As Christians, we bear only God's image and confess no king but Jesus, who teaches us:
Greater love has no one than this: to lay down one's life for one's friends. You are my friends if you do what I command. I no longer call you servants, because a servant does not know his master's business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you (John 15:13–15).
Conclusion
Sacralists often twist Paul's words about how Christians should relate to government. We should apply the Bible to life today, but we must first understand its original setting. When Paul wrote to believers in Rome—the center of the empire—he spoke to people who had no power to choose their leaders. A few, like Paul himself (Acts 22:25–27), were Roman citizens, but most Christians were not. We must remember that Paul wrote to subjects under imperial rule, not to citizens of a democratic nation, when we read this passage:
Let everyone be subject to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. Consequently, whoever rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves. For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and you will be commended. For the one in authority is God's servant for your good. But if you do wrong, be afraid, for rulers do not bear the sword for no reason. They are God's servants, agents of wrath to bring punishment on the wrongdoer. Therefore, it is necessary to submit to the authorities, not only because of possible punishment but also as a matter of conscience. This is also why you pay taxes, for the authorities are God's servants, who give their full time to governing. Give to everyone what you owe them: If you owe taxes, pay taxes; if revenue, then revenue; if respect, then respect; if honor, then honor (Rom. 13:1–7).
Paul's instructions align with Jesus' command to "give back to Caesar" and with the covenant God made with all nations through Noah (cf. Gen. 9:4–6; see "Doctrine & Praxis," p. 8). Respecting government means honoring its authority without giving it our full allegiance. Accusers charged Paul with "defying Caesar's decrees, saying that there is another king, one called Jesus" (Acts 17:7). When the Sanhedrin put Peter and John on trial, they said, "Which is right in God's eyes: to listen to you, or to him? You be the judges! As for us, we cannot help speaking about what we have seen and heard" (Acts 4:19–20). The apostles obeyed God over human rulers, proving that civil disobedience is right when governments silence the church.
In contrast, the Christian bishops of the fourth century—exhausted after nearly three hundred years of Roman persecution under emperors Nero (r. AD 54–68), Domitian (r. AD 81–96), and Diocletian (r. AD 284–305)—welcomed Constantine's reforms with enthusiasm. To their credit, they developed the "two swords" political philosophy, which kept the church distinct from the empire, unlike the old pagan system in which the Senate deified its Caesars. Yet this period also gave rise to a sacralist worldview that encouraged Christians to serve in the military (see "Peacemakers & Just War"), eventually leading to the Crusades (1095–1291), during which Christians even fought one another.
As Christians, we know that God "makes nations great, and destroys them; he enlarges nations, and disperses them" (Job 12:23). The prophet Amos also records God asking, "Did I not bring Israel up from Egypt, the Philistines from Caphtor and the Arameans from Kir?" (Amos 9:7). In other words, God set the boundaries of every nation, not just Israel (Deut. 32:8). We have no right to fight over who is greater or more powerful. One day, every person from every nation will bow before God and "acknowledge that Jesus Christ is Lord, to the glory of God the Father" (Phil. 2:10–11). When God creates the new earth, all nations will disappear as the old world passes away (Rev. 21:1). Finally, this advice from Paul, consistent with his message in Romans 13, teaches us the proper way to view government:
I urge, then, first of all, that petitions, prayers, intercession and thanksgiving be made for all people—for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness (1 Tim. 2:1–2).
Let us "Make the Commission Great Again" by obeying Jesus' command: "Therefore, go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" (Matt. 28:19; see "Cost of Christian Discipleship").
Prayer
Blessed are you, LORD our God, King of heaven and earth. You alone are faithful and sovereign over every earthly power. Gather the peoples under your truth, pour out your Spirit, and lead us to live as citizens of your eternal kingdom. Through Jesus Christ our Lord. Amen.
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