Fruitful Living
POLITICS AND CHRISTIANITY
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 Timothy 2:1-3.
INTRODUCTION
As Christian believers we are called to be light in the dark place, salt penetrating a rotten world. James 4:17 –“If anyone, then, knows the good they ought to do and doesn’t do it, it is sin for them.” As Edmund Burke remarked, “All that is necessary for evil to prevail is for good men to do nothing”. We Christians have a moral obligation to be involved in our world.
In Paul’s day, the form of government was empire. Although citizens could not elect Caesar, they could pray for him. It’s hypocritical to pray for some thing for which we are not willing to work. If we are obligated to pray for a government in accordance with 1 Timothy 2, then we are also morally obligated to work for it.
SHOULD CHRISTIANS BE POLITICALLY INVOLVED?
Because of that constitutional separation, Christianity in the form of the institutional, organised church is constrained from formal integration with our government. But Christianity in the form an individual’s theological identification with the body of Christ can and should play a part in the political process.
Working as individuals within the political system is not contrary to our Christian faith. We believe in the redemption of humanity, a redemption that takes place on an individual basis, not on an institutional basis. Likewise our political influence comes from the involvement of individuals, not institutions. In fact, any free and democratic society must be based on the strong participation of individual citizens. Without this, it devolves into an elitism or anarchy. The vision, abilities, character, and skills of individuals are a positive and necessary force in the democracy.
Jesus admonished His followers to become the light, the salt, and the yeast in society. “You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot. “You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven. He told them still another parable: “The kingdom of heaven is like yeast that a woman took and mixed into about sixty poundsof flour until it worked all through the dough.” – Matthew 5:13-16; 13:33) Wherever these elements are added, they transform the environment. In the same way, we penetrate and permeate political institutions with Christian values and beliefs.
It would be wise for all of us to carefully examine the warning provided by de Tocqueville. He said: “Once religion is mixed with the bitter passions of the world it cannot avoid losing influence: The Church cannot share the temporal power of the state without being the object of a apportion of that animosity which the latter excites.”
We can have far more impact by working within a secular political organization to help our laws reflect Christian values than by separating ourselves and banding together with other believers as a “Christian Political Movement.”
Some Christians believe that being salt and yeast means being separate from the political process. But the common denominator of every political issue is a spiritual problem. For instance, when we deal with environmental problems, we are not only concerned with the environment for the sake of the environment; we are also concerned with the spiritual issue of stewardship. When we talk about an unfair tax system rife with loopholes, we are talking about the spiritual issues of fairness and justice. When we consider the problem of corruption in politics, again we are talking about spiritual questions – honesty and integrity. We need to maintain a spiritual perspective on these secular issues.
Even if we are not involved by our actions or by public identification with a political party, we still have important political roles to play. We have a responsibility to vote. Even more important, we are instructed to pray for those in political office. “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 Timothy 2:1-3.
We need to pray for the issues confronting our society and for hurting individuals within our society. And we have a responsibility to reach out to minister to the poor.
Whether we choose to work directly in politics or to support it with our votes and prayers, the political process in democratic country gives us a vital opportunity to demonstrate our love for Christ.
Christians ought to support godly principles wherever they are found. We should vote principle not just party. What principles are worth upholding and fighting for? Godliness, justice, goodness, righteousness, life, defending the innocent, helping the poor – in other words, issues that are clearly spelled out in the Bible.
Principles translates into issues. For example, defending innocent lives is a principle, and abortion on demand is an issue. Because of their principles, Christians will know how to react on the issues of the day.
When there is a clear-cut moral issue, Christians are obligated to become involved. On some issues, however, Christians hold the same principles but disagree over the means to put them into action. War is one of those issues. Activist say a Christian should always go to war when the government commands it. Pacifists say we should never go to war, even if the government commands it. And selectivists say we should sometimes go to war; it depends on whether or not it just a war. You will find Christians on all sides of this issue. I think they all agree with the same principle – that justice and peace should be preserved – but they disagree as to the best way to arrive there.
In spite of the fact that we won’t always agree with each other, we Christians need to get involved in politics. If good people don’t get involved in running the government, then evil people will. It is not going to do us any good to curse the darkness; we have to light a few candles.
Politically, the Bible is more like a library than a single book. It is difficult to come up with a black-and-white answer that fits every diverse situation. For example, some people try to apply Jesus’ words about non-resistance (Luke 6:27-31) to every act of injustice. But in practice, I don’t know anyone who always turns the other cheek. On the other hand, Christians should not ignore those verses. Even though the verses might not apply to every situation, the One who spoke them remains decisive, and Christians need to consider what he says.
If it is difficult to know what a Christian political position is, how can Christians know what their political involvement should be? There are several guidelines a Christian can follow.
1.NOT TO BE INVOLVED IS TO BE INVOLVED. Not to take a stand is to take a stand. When we look back at history, we see that those who weren’t for the abolition of slavery were contributing to its existence. Those Catholics and Lutherans in Germany who didn’t speak up against Hitler were, in a sense, supporting him. They weren’t taking a stand when a stand was needed.
Sometimes Christians will say they don’t want to be involved politically, but they are really saying they don’t care about the current political issues. Some Christians who today make fighting abortion their main cause once said it was sinful for Christians to be in politics. Once they thought there was no cause worthy of the risk of being tainted by politics; now they have found an issue.
2.POLITICS SHOULD NOT BE THE PRIME ACTIVITY OF THE CHURCH. Politics does not preach the kingdom of God. Politics does not fulfil the will of God. It does not save souls. It is simply a modest act that works against selfishness and violence.
In preaching God’s kingdom, Christians try to create a space for the presence of God in the world. In political involvement, Christians try hold God’s plumb line to the world (Amos 7:7-9). We do this even though in holding the plumb line, our hands are shaky and our perspective is distorted. God has called us to be salt and light in the world, and this is our duty.
3.LOVE GOD AND ACT REASONABLY. In deciding what stand to take, Christians should let their love for God be their filter. Beyond that they should act reasonably. They won’t choose the right stand all the time, but that is a risk they have to take.
Politics seeks to minimize violence. It works to assure that no one person or organization has a disproportionate amount of control. But working together for good can never be done without compromise. To compel attention and gather votes, Christians must make coalitions. To make coalitions, Christians must make compromises. When it comes to politics, no Christian is pure.
Christians need to be involved in politics, but we must remember not to confuse politics with bringing in the kingdom. The proclamation of the kingdom influences political action, but political action is not the centre of the kingdom.
ADVICE TO VOTERS BY JOHN WESLEY AS RECORDED IN HIS JOURNAL OF OCTOBER 3, 1774:
1. Vote, without a fee or reward, but for the person we judge most worthy.
2. Speak no evil of the person we voted against.
3. Take care our spirits are not sharpened against those that voted on the other side.
Source: Culled from the book “Practical Christianity” – The Down to Earth Guide to Heavenly Living.
Stay Blessed!
By Dr. Joyce Aryee
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Email: saltnlightministries@gmail.com
Website: saltandlightgh.org
The internationally accepted definition (from the UN Palermo Protocol, 2000) identifies three elements:
ACT (What is done), which includes:
• Recruitment, transportation, transfer harbouring, or receipt of persons. How it is Applied:
In Ghana, traffickers recruit children from rural areas under false promises of education or employment.
MEANS (How it is done), which includes:
• Threats
• Coercion
• Deception
• Abuse of vulnerability
How it is applied:
Parents may be deceived into releasing children, or victims may be threatened into silence.
PURPOSE (Why it is done), which includes:
• Sexual exploitation
• Forced labour
• Slavery
• Organ harvesting
Key Insight:
Even if a victim appears to “consent,” such consent is legally irrelevant if coercion or deception is involved.
Islamic legal principles align with this framework by prohibiting exploitation (ẓulm) and unjust enrichment, rendering trafficking morally and legally impermissible (Bawono & Huda, 2025).
Forms and impacts of human trafficking
Human trafficking manifests in several forms:
• Child trafficking → educational deprivation, psychological trauma
• Forced labour → economic exploitation, health risks
• Sexual exploitation → severe physical and emotional harm
• Organ trafficking → life-threatening and ethically egregious
Human trafficking manifests in diverse and interconnected forms. Child trafficking leads to loss of education, long-term psychological trauma, and entrenched poverty.
Forced labour subjects victims to severe economic exploitation and hazardous working conditions, often resulting in deteriorating health. Sexual exploitation inflicts profound physical abuse and emotional damage, alongside social stigma.
Organ trafficking poses life-threatening risks and represents a grave ethical violation. Collectively, these practices undermine human capital, weaken social structures, and hinder sustainable development. These forms collectively erode human capital and social stability.
Legal and Institutional Frameworks
International Legal Instruments
Universal Declaration of Human Rights (UDHR, 1948)
The UDHR provides the normative foundation for global human rights law:
• Article 1: Affirms equality and freedom of all humans
• Article 4: Explicitly prohibits slavery and servitude
• Article 5: Prohibits torture and degrading treatment
Analytical Insight:
Human trafficking violates all three provisions simultaneously. Victims are deprived of freedom (Article 1), subjected to forced labour (Article 4), and exposed to degrading conditions (Article 5).
These align closely with Islamic prohibitions against oppression and injustice.
Palermo Protocol (2000)
This is the primary international legal instrument addressing trafficking:
• Provides the AMP definition (Act–Means–Purpose)
• Emphasises the 3Ps framework: Prevention, protection, prosecution
• Recognises victim rights and state obligations
Analytical insight:
The Protocol’s emphasis on protection and dignity parallels Islamic legal objectives, particularly the preservation of life and honour. Comparative studies show strong convergence between Islamic law and international anti-trafficking norms (Jamal, 2025).
Regional framework
African charter on human and peoples’ rights
• Article 5: Protects human dignity and prohibits exploitation
• Article 15: Guarantees equitable working conditions
Analytical insight:
The Charter contextualises human rights within African socio-cultural realities, reinforcing communal responsibility an idea that resonates with Islamic communal ethics (ummah).
National framework: Ghana 1992 Constitution of Ghana
• Article 15: Guarantees the dignity of all persons and prohibits torture or degrading treatment
• Article 16: Explicitly prohibits slavery, servitude, and forced labour
• Article 21: Guarantees fundamental human rights and freedoms, including personal liberty, freedom of movement, and constitutional safeguard against human trafficking. In particular, Article 21 affirms the right of individuals to move freely, make autonomous decisions, and live without coercion.
Human trafficking directly contravenes these rights by restricting victims’ movement, subjecting them to confinement, and denying their personal liberty through deception and force. Victims are often transported against their will and held in exploitative conditions, thereby violating their constitutional freedoms.
Consequently, trafficking not only breaches specific prohibitions under Articles 15 and 16 but also fundamentally undermines the broader human rights guarantees freedom from arbitrary restraint.
Human Trafficking Act (Act 694, as amended)
• Criminalises all forms of human trafficking, including recruitment, transportation, harbouring, and exploitation
• Provides for victim protection, rehabilitation, and reintegration through state-supported mechanisms
• Establishes institutional frameworks for investigation, prosecution, and inter-agency collaboration
Critical and normative insight:
The Act reflects Ghana’s commitment to safeguarding human dignity and aligns with international standards. However, enforcement challenges persist due to limited funding, weak institutional coordination, and low public awareness, which hinder effective implementation.
From an Islamic perspective, the provisions of Act 694 resonate strongly with core Sharīʿah principles. Islam unequivocally prohibits all forms of exploitation (ẓulm), coercion, and the commodification of human beings. Human trafficking violates the divinely ordained dignity (karāmah) of individuals, undermines justice (‘adl), and disrupts social balance. By criminalising trafficking and promoting victim protection, the Act indirectly advances the higher objectives of
Islamic law (Maqāṣid al-Sharīʿah), particularly the preservation of life, dignity, and wealth. Thus, both Islamic teachings and Ghanaian law converge in condemning trafficking as a grave moral and legal injustice.
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Children’s Act (Act 560)
• Protects children from exploitative labour and harmful practices
• Promotes access to education, welfare, and holistic development
Domestic Violence Act (Act 732)
• Addresses physical, emotional, and psychological abuse often associated with trafficking
• Provides legal remedies, protection orders, and support systems for victims
By Imam Alhaji Saeed Abdulai, Kpone
Katamanso Municipal Chief Imam, Certified
Counsellor and Governance Expert
Jesus teaches, “Neither do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house.”
Light is not meant to be hidden. In Ephesians 5:8, the Bible says, “For you were once darkness, but now you are light in the Lord. Walk as children of light.”
This means our faith should be visible in the way we live. Not in a loud or forceful way, but in a consistent and genuine way.
When we choose honesty, kindness, patience, and love, we are shining our light. People may not always listen to what we say, but they will see how we live.
Your Life Should Point Others to God
Jesus says, “Let your light so shine before men, that they may see your good works and glorify your Father in heaven.”
This is the purpose of being salt and light. It is not about drawing attention to ourselves, but about pointing people to God.
In 1 Peter 2:12, we are encouraged to live such good lives that others may see our actions and glorify God.
Our lives become a testimony. The way we treat people, the way we handle challenges, and the way we walk in love all speak loudly.Through us, others can begin to see the goodness and grace of God.
6. Being Salt and Light Requires a Living Relationship with God
We cannot live this life in our own strength.
In John 15:5, Jesus says, “Without me you can do nothing.” This reminds us that our ability to influence the world comes from our connection with Him.
As we spend time in prayer, study His Word, and walk in obedience, our lives are transformed. From that place, we begin to reflect Him naturally.
It is not about striving. It is about abiding in Him.
A Simple Reflection
To be salt and light means:
² To influence the world with Godly character
² To live differently according to God’s Word
² To shine through your daily actions
² To point others to Christ
² To remain connected to Him at all times
Conclusion
Jesus has already declared who you are. You are the salt of the earth. You are the light of the world. The question is whether you are living out that identity.
The world needs your influence. The world needs your light. In your home, your workplace, your church, and your community, God has placed you there for a reason.
As you walk with Him, your life will naturally make an impact. Shine your light,
stay true to His Word and let your life bring glory to God.
By Rev. Dr Joyce Aryee
