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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Fruitful Living
Sanitation, Hygiene, and the Morality of Public Space: Reclaiming Ghana’s Civic Virtue through Faith and Policy (Final Part)
A. The Role of Religious Leaders and Counsellors
Religious leaders wield immense influence in shaping public values. Every mosque, church, and shrine should integrate environmental stewardship into its doctrine. Islam views the earth as a masjid—a place of prostration (Sahih Bukhari, 335). Polluting it is akin to defiling a sacred space. Monthly khutbahs should focus on amanah and tahārah, connecting spiritual purity to environmental discipline.
As a counsellor, I affirm that behavioural reform requires both moral teaching and psychological reinforcement. When believers internalise that cleaning a drain is an act of ʿibādah (worship), they transform routine labour into sacred service. The Prophet (peace be upon him) taught: “Removing harmful things from the path is a branch of faith.” (Sahih Muslim, 35). This hadith perfectly captures the theology of civic virtue.
B. Individual and Community Pledge
Moral renewal begins with personal accountability. Every household must adopt responsible waste practices—segregating recyclables, composting, and cooperating with collection services. Citizens must also exercise al-amr bi-l-maʿrūf wan-nahy ʿani-l-munkar (enjoining good and forbidding evil) by correcting neighbours who litter or misuse public spaces, with gentleness and wisdom (Qur’an 16:125).
Communities should establish local sanitation committees under mosque and church leadership, creating faith-driven accountability structures. Supporting local enforcement, rather than resisting it, must be seen as a contribution to maslahah—the public interest that the Sharia seeks to protect.
This collective moral reawakening must integrate faith, governance, and citizenship into one moral project: cleanliness as worship, sanitation as patriotism.
C. Conclusion: Cleanliness, Dignity, and the Maqāṣid al-Sharīʿah
Ghana’s destiny as a great nation is inseparable from the cleanliness of its environment and the conscience of its citizens. The choked gutters, polluted rivers, and scattered waste are not only environmental failures but spiritual wounds upon our collective soul. The Prophet (peace be upon him) said: “Allah is pure and accepts only what is pure.” (Sahih Muslim, 1015). A nation that aspires to divine favour must first reflect divine purity in its public spaces.
To achieve this, we must view sanitation through the lens of the Maqāṣid al-Sharīʿah—the higher objectives of Islamic law—which aim to preserve life (ḥifẓ al-nafs), faith (ḥifẓ al-dīn), intellect (ḥifẓ al-ʿaql), wealth (ḥifẓ al-māl), and posterity (ḥifẓ al-nasl). Clean environments are essential for all five objectives:
- Preservation of Life (ḥifẓ al-nafs): Proper sanitation prevents disease and death. Protecting human health is a divine imperative. Allah says, “And do not throw yourselves with your own hands into destruction.” (Qur’an 2:195).
- Preservation of Faith (ḥifẓ al-dīn): Islam equates purity with faith. An unclean environment obstructs worship and spiritual growth, violating the believer’s covenant of cleanliness.
- Preservation of Intellect (ḥifẓ al-ʿaql): Healthy surroundings promote clarity of thought, while pollution and disease diminish cognitive vitality and learning.
- Preservation of Wealth (ḥifẓ al-māl): Waste management safeguards public funds, prevents costly health crises, and preserves natural resources.
- Preservation of Posterity (ḥifẓ al-nasl): Environmental care ensures a habitable planet for future generations, fulfilling our amanah to the unborn.
By aligning sanitation with these higher objectives, we transform a civic duty into a sacred mission. Achieving the Maqāṣid requires cooperation between policy and piety—laws enforced justly, education grounded in values, and citizens inspired by faith.
Let every believer remember that a clean street is a silent dhikr (remembrance of Allah), a purified drain is a fulfilled amanah, and a healthy neighbour is a protected trust. When our gutters run clear and our air smells fresh, it will signify not merely progress but piety—proof that Ghana has reclaimed its moral and civic virtue under the gaze of the Almighty Allah.
Thank you.
- By Imam Alhaji SaeedBAbdulai, the Author
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B. Instead, walk in righteousness and true holiness … (20–24)
1. This is how you learned Christ
- As you heard Him and were taught by Him (through His apostles, of course – Matt. 28:19-20)
- In Whom is the truth – John 8:31; 14:6
2. For you were taught to “put off” the “old man”
- That is, your “former conduct,” how you behaved before you were saved – Col. 3:5-9
- Putting off the old man is needed because it is never content, but grows corrupt according to the deceitful lusts (like addictive drugs, you always need more).
3. And to “be renewed in the spirit of your mind”
- Which is the key to true “transformation” – Rom. 12:1-2
- You “renew your mind” only as you “set your mind on things above” – Col. 3:1-2
4. And to “put on the new man”
- A new man “which was created according to God” – Col. 3:10
- A new man, “in righteousness and true holiness” – Col. 3:12-17
In giving the admonition “No longer walk as the rest of the Gentiles,” Paul has made it clear that it involves both a “putting off” and a “putting on.” That is, our “Walking in Truth and Holiness” is not just a bunch of “Thou Shalt Not’s,” there are also some “Thou Shalt’s.”
To illustrate further the difference between the “old man” (how the rest of the Gentiles walk) and the “new man” (how Christians are to walk), we find Paul making…
II. The Application – (25–32)
Case in point: lying (25)
- The “old man” thinks nothing of lying
- The “new man” puts away lying, and in its place speaks truth with his neighbor (especially to those who are members of the same body)
Case in point: anger (26–27)
- The “old man” gets angry and lets it linger, or get out of control
- The “new man” may get angry, but does not…
- Let it linger (“do not let the sun go down on your wrath”)
- Allow it to prompt sinful behavior (“nor give place to the devil”)
Case in point: stealing (28)
- The “old man” is willing to steal
- The “new man” not only stops stealing, but works so he can help others in need!
Case in point: corrupt communication (29)
- The “old man” doesn’t worry or care what comes out of his mouth
- The “new man” not only avoids “corrupt communication,” but seeks to speak that which is uplifting to those who hear
Summary (30–32)
Why be concerned about putting off the “old man” and putting on the “new man?”
When Christians act like the “old man,” it grieves the Holy Spirit. By the Holy Spirit we were sealed for the day of redemption – Eph. 1:13-14.
Therefore, we ought to put away those things befitting the “old man” (bitterness, wrath, anger, clamor, evil speaking, malice). And in its place, we need to put on those things befitting the “new man” (being kind, tenderhearted, forgiving one another just as God forgives us in Christ).
Conclusion
What a contrast there would be if all those in the church truly carried out the admonition to “Walk in Truth and Holiness!” The church would stand out like “a city that is set on a hill” – Matt. 5:14-16.
And the world, though it now has “their understanding darkened,” would be more likely to come to see the truth that is in Jesus. But what hope is there if the church is more like the world than the “holy temple” it is to be?
Brethren, are we “grieving the Holy Spirit of God?” – Ephesians 4:30. While the increasing worldliness in our society naturally concerns us, let us be careful not to react with attitudes that reveal our old characteristic when we were in the world.
BY Rev. Dr Joyce Aryee,
the author
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