the most excellent way

Encompassing a vast and bloody history, the concept of religious freedom historically has existed on a perpetual pendulum of contention. Christianity was first persecuted in early Rome, but later became the state sponsored religion for the entire empire. It was the persecuting force of the medieval crusades and the Spanish inquisition, but went on to become the bedrock of Western democracy, a society which has boasted the broadest expansion and maintenance of religious freedom in the history of the world. Finally, and most recently, religious freedom has reemerged as an issue with the increase in militant Islamic terrorism.
When considering religious freedom, it is important to make a distinction between thought and practice. Furthermore, it is necessary to recognize the differing responsibilities of the church and the state. While these categories definitely overlap, the church is predominantly responsible for thought (the life of the soul) and the state is predominantly responsible for action (the outward expression of the soul). A proper Biblical understanding contains no justification for coercion of the soul, and minimal justification for coercion of action. Rather than legislation and force, scripture provides “the most excellent way.”

It is first necessary to recognize differing expressions of the soul. Inwardly, the soul is expressed through reason and desire; the core of man’s individuality is developed through contemplation and emotion. As explained in John 18:36, Christ’s “kingdom is not of this world.” All who belong to the truth hear his voice and repent. Matthew 6:33 further explains, “But seek first his Kingdom and his righteousness, and all these things will be given to you as well.” Because it is developed in an eternal context (the kingdom of heaven), inward thought, or knowledge of the truth, is naturally responsible for man’s participation in eternity. Whether in truth or deception, the varying thoughts of men are inwardly definitive of the order or disorder in their souls, and by extension, their placement in eternity.
Outwardly, the soul is expressed through action and interaction; fundamental thoughts, beliefs, and appetites become transparent through both individual and communal practice. Because they are performed in the “kingdom of this world,” outward practices are clearly accountable for the progression of both good and evil in society. Solomon describes the danger of evil influences in Proverbs 4:15-16, “Avoid it, do not travel on it; turn from it and go on your way. For they cannot sleep till they do evil; they are robbed of slumber till they make someone fall.” Whether good or evil, the varying actions of individuals are outwardly definitive of both order and disorder in society.
Because thought is a precursor to action, and action an outward demonstration of thought, neither activity can be entirely removed from the other (NIV, Matthew 6:21). While recognizing important distinctions between the two kingdoms, heaven and earth, we see that they are intrinsically connected. As such, neither thought nor action can be completely separated, or entirely relegated to a respective realm.

In the beginning, man was given dominion over all earthly things. Hebrews 2:7-8 explains that man was made a little lower than the angels, and everything was placed under his rule. “In putting everything under him, God left nothing that was not subject to him.” Man was given responsibility for the continued order of creation. The Old Testament is replete with codes and laws legislating both religious and non-religious activity. While everything, including religion, was once subject to man’s rule (under the written law), this changed with the death of Christ. “Yet at present we do not see everything subject to him. But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone” (NIV, Hebrews 2:9). Where justice once required men to govern each other in all things, Christ took on the penalty of man’s sin through his death—providing justification by faith (NIV, Romans 3:24). With the introduction of the new covenant, man was given the opportunity of eternal forgiveness, entirely removed from earthly governance, “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God— not by works, so that no one can boast” (NIV, Ephesians 2:8-9). Christ’s atonement symbolizes the enactment of a new law over the souls of men, the law of love. Romans 13:8 explains “Let no debt remain outstanding, except the continuing debt to love one another, for he who loves his fellowman has fulfilled the law.” For Christians, love is the fulfillment of the law, and religious coercion is no longer necessary for the life of the soul.
The church was created for the encouragement and shepherding, rather than the legislation, of thought. 1 Peter 5:2-3 calls for the church to be shepherds of God's flock, “serving as overseers—not because you must, but because you are willing…not lording it over those entrusted to you, but being examples to the flock.” Under the new law, the church was created as a protector and educator of the soul. As the “bride of Christ,” the church was created to be the embodiment of Christ’s love. Not by physical force, but rather through honest confession and humble submission, are Christians commanded to submit themselves to the guidance of the church. While speaking of religious authority, the author of Hebrews commands: “Obey your leaders and submit to their authority. They keep watch over you as those who must give an account. Obey them so that their work will be a joy, not a burden, for that would be of no advantage to you” (NIV, Hebrews 13:17). Because its authority is based on Christ’s love, the church guides and the congregation submits to each other out of mutual love. 1 John 1:9 provides the best summary, “We love because he first loved us.” Religious freedom exists in the church; in that, all are free to submit to or be separate from the church, depending on their love.
All who are not Christians (as described above) remain in the earthly kingdom, and are under its laws. 1 Timothy 1:9 explains that the “law is made not for the righteous but for lawbreakers and rebels, the ungodly and sinful, the unholy and irreligious.” Those who do not act under the law of love are left to earthly subjugation, and must be restrained accordingly. In this way, religious actions that are visibly apposed to this new law (i.e. Islamic terrorism) are not protected under religious freedom. While it is impossible and unnecessary to judge the soul of man, including his religious orientation or lack thereof, it remains necessary to regulate his outward actions and interactions. Where man’s social practices are not commensurate with the law of love, they must be recognized as such, and judged accordingly. As described in Romans 13:1-4, secular authority was created for this purpose, “Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God.” The passage goes on to label secular authority as “God's servant, an agent of wrath to bring punishment on the wrongdoer.” However disordered a secular government may be it is clearly an institution created and appointed by God, for the continued ordering of sinful man.
Finally, it is necessary that these expressions of the soul (inward and outward), and their respective kingdoms (heavenly and earthly), remain distinct and be allowed to continue in their responsibilities. While both kingdoms are mutually interconnected, one is primarily responsible for order in the soul and the other for order in the outward expression of the soul. Until Christ’s return, neither one is complete without the other.

Where religious action was once legislated by civil government, New Testament law removes this mandate. As described in Galatians 3:23-25, religious freedom became a necessary aspect of man’s relationship with God, “Before this faith came, we were held prisoners by the law, locked up until faith should be revealed. So the law was put in charge to lead us to Christ that we might be justified by faith. Now that faith has come, we are no longer under the supervision of the law.” Faith is first knowledge and then choice. As such, it can be neither legislated nor forced upon any one man by another. The only religious actions that can be controlled by civil government are those not commensurate with the law of love. Anything beyond this is the responsibility of the church, and again can be neither legislated nor forced. As described in Romans 10:17, the church is meant for the propagation and protection of the truth, “Consequently, faith comes from hearing the message, and the message is heard through the word of Christ.” Those that belong to the earthly kingdom are free live and act outside of the church and its authority.
As religious action is no longer governed under civil rule, even more so, religious thought is not and never was governed by anyone other than God. Where the soul is concerned, God cannot and does not allow anyone but himself to rule. Thus, where any government attempts to legislate for the soul, it intrudes on heavenly authority, and does nothing but harm to the soul. As described in John 10:27, “My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of my hand.” No one should influence the soul except those who, in doing so, are pointing in the direction of the eternal kingdom. Furthermore, nothing should be taught or accepted as truth except God’s word. This is the responsibility of the church; rather than the enforcement the gospel, the church is commanded to spread the gospel.

Church and state have separate yet compatible functions. Each should seek to fulfill their respective functions as commanded—the church guiding the life of the soul and the state being concerned with the outward expression. Because faith and religion are aspects of the heavenly kingdom, neither church nor state are responsible for the enforcement thereof. Rather than by force or legislation, man is now responsible to work out his own salvation under the new law. The role of civil authority has changed and the role of the church has developed with introduction of “a more excellent way”, as described by the new law in 1 Corinthians 13:4-8:

Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres. Love never fails.

If religious coercion were necessary Christ would have come with a sword, rather than as a sacrifice. In the propagation of religion, we are called to emulate Christ’s sacrifice. Love should be the primary guide by which all Christians think, act, and live.

*this was one of my recent projects -- let me know if you disagree with any of it*