James Polous counterposes a Rick Warren quote and one of Jesus' parables, thus:
Well, actually, the Bible says that evil cannot be negotiated with. It has to just be stopped […]. In fact, that is the legitimate role of government. The Bible says that God puts government on earth to punish evildoers. Not good-doers. Evildoers. — Rick Warren
Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst thou not sow good seed in thy field? From whence then has it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay: lest while ye gather up the tares ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares and bind them in bundles to burn them: but gather the wheat into my barn. — Matt. 13:24-30
I assume, perhaps incorrectly, that people are familiar with the Scriptural basis for what Warren says. Romans 13 in the NIV:
1 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. 2 Consequently, he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves. 3 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 he will commend you. 4 For he is God's servant to do you good. But if you do wrong, be afraid, for he does not bear the sword for nothing. He is God's servant, an agent of wrath to bring punishment on the wrongdoer. 5 Therefore, it is necessary to submit to the authorities, not only because of possible punishment but also because of conscience. 6 This is also why you pay taxes, for the authorities are God's servants, who give their full time to governing.
One may also want to reference 1 Peter 2:
13 Submit yourselves for the Lord's sake to every authority instituted among men: whether to the king, as the supreme authority, 14 or to governors, who are sent by him to punish those who do wrong and to commend those who do right. 15 For it is God's will that by doing good you should silence the ignorant talk of foolish men. 16 Live as free men, but do not use your freedom as a cover-up for evil; live as servants of God. 17 Show proper respect to everyone: Love the brotherhood of believers, fear God, honor the king.
The language Warren uses is more contemporary, but the idea is substantially the same, and in any event a very orthodox Christian idea of long historical standing: I need only gesture at City of God. Of course, this does not settle the thorny question of what exactly the Christian's relationship to civil authority ought to be. Grotius does, however, offer a full explanation of the relevant biblical texts (in addition to the history of commentaries on those texts) in Chapters 2-4 of The Rights of War and Peace. And I should hardly need to point out that one can separate his religious point, which is so orthodox to be banal, from his specific policy application.
What I really want to object to is the use of the parable, which, so far as I can tell, bears absolutely not at all on the question of civil government. First of all, it's a parable, so everything stands in symbolically for something else--one can't note the use of the concept 'enemy' in both and think they're referring to the same thing. Second, we are told the parable is about the kingdom of heaven. It's a parable, moreover, about earthly life and God's judgment, and more specifically, the servants of the household (and who are the servants in the parable if not the members of the church?), who are told in that capacity not to separate the wheat from the tares. This may raise a question as to whether the servants of the household can also be a part of government, but it doesn't so much as raise the implication that Warren's theological point might be wrong (again, I should hardly need to point out that his policy conclusion in no way necessarily follows).
(Also, if one doesn't find this compelling, the use of governments as a scourge for evil is one of the constant themes of Old Testament prophetic literature, though I will bracket that for now)
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