CHRISTIAN BEHAVIOUR IN POLITICS

PROF. BEN ONYEUKWU (REV.)

NCE(Eng.) ND/HD (Journalism) DIP, BA, (Theology) MA, PhD

Call: +2348037346939    E-mail: profbenonyeukwu@gmail.com

                         CHRISTIAN BEHAVIOUR IN POLITICS

CHAPTER ONE

GENERAL CONCEPT AND INTRODUCTION

        The idea of politics dates back to the earliest time of man. Anibueze (1998:58) remarks that man has been associated with this concept in order to instill sanity into the society of anarchy and confusion or the state of nature in which he finds himself. He observes further that the “survival of the fittest” form of politics has been prevalent in the primordial society. The members of the state (or society) have quit their rights from the state of nature to that of an organized society, expecting a good politics that will enhance their progress. Man, a member of the state, becomes implicitly a member of the political society, and incidentally also, becomes either a ruler or a subject.

        Therefore, Lasswell in Ndoh (1994:2) was right in his assertion that politics is about “who gets what, when and how.” In the words of Ndoh (1994:2), “politics is concerned with the articulation of class struggle in society, concerned with conflict - its nature and methods designed to cope with it, the methods designed to resolve the conflicts; war, riots and other disruptive acts. It deals with how society organizes to resolve conflicting and competing interest in ways that will not tear the society apart. Lending support to Lasswell’s and Ndoh’s views, Anibueze (1998:57) opines that politics may be described as a process of decision-making about public good or action. It is a guiding principle or a deciding factor of “who gets what in the community. It is also a principle that helps or makes it possible to resolve conflicts in society.

        The problem of politics is one that affects man, and this has earned him the reputation expressed in the Greek words, Zoon Poltikon, meaning a “Political Animal”. This was introduced by Aristotle, who says that “man is by nature a political animal. The essence of social existence is politics. This implies that when two or more people interact with one another, they are certainly involved in political relationship. In fact, man from the dawn of history, is a being involved in politics or “a being-in-politics.” He has the urgent need to maintain law, order and control within the society where he lives, in order to realize the ends of his existence, which are life, liberty and happiness.

        From the foregoing, one wonders why there is political apathy in Christendom. If politics is about “who gets what” in society, don’t Christians deserve the right of getting what legitimately belongs to them in the community where they live? If it is about conflict resolution, is the Christian not the best material for it? If it is about the organization of society, who organizes better than the Christian who is filled with the HOLY SPIRIT? If it is about decision-making for public good, who on earth possesses the wisdom for good decisions than the Christian? If it is about the struggle for liberty and happiness of the people, who is in position to entrench liberty and happiness in society than the Christian? To probe further, what is incriminating or immoral about the political activities elucidated above? Are these not things that Christians should naturally do for the good of the society? Those who hold one misconception or the other about Christian involvement in politics and those who practically shun it because of the intrigues brought into it by people of notoriety should better be aware that where the Moral Light of JESUS CHRIST shines, the darkness of political vices disappears. This also underscores the fact that those who are submerged into the flood of political corruption may not have been true Christians, after all.

        Finally, let it be noted, according to Anibueze (1998:57), that man is “a being-in-politics”, and no one, Christian or non-Christians can deny this fact, since politics is in the blood stream of every individual, and exist in every home, community, school, and in every other social organization. And, it is obvious that all the vices noticeable in party politics are in one degree or the other experienced in every aspect of our social life or group. So, if the Christian has been courageous and victorious enough to live in a home, attend schools, churches and other social gatherings where such vices exist, such a Christian should equally be courageous, as well as believe GOD for moral victory as he participates, one way or the other in politics of the state, for the good of society.

CHAPTER TWO

BASIC REASONS FOR CHRISTIAN POLITICAL APATHY

        Statistically, the degree of Christian involvement in politics in Nigeria and the world-over is relatively low, and the reason for this undesirable political apathy is that Christians on one side hold that politics is fraught with all sorts of ungodly practices which are not in harmony with the tenets of the Christian faith. Whereas, those on the other side put forth misconceptions precipitated by wrong interpretations of scriptures, like;

 (i)  ---‘”the whole world is under the control

of the evil one” (I John 5:19 NIV)

(ii) “My kingdom is not of this world”

--- (John 18:36)

Those Christians who believe that politics is unruly evil desert it for fear that it may endanger their relationship with GOD, and consequently would bar them out of His kingdom hereafter. But, the expression, --- “there is no authority except from GOD” --- (Romans 13:1) appears to suggest a call to participate in what GOD has ordained, since no one gets into authority, especially in a democracy without politics. Highlighting on the relevance of participation, Fagence (1977:19) renders that participation is the actual involvement in the design and delivery of policies, and this, he says should not be confused with the demands for more consultations or better redress of grievances. Fagence’s participatory concept of design and policies holds out a role model for Christians in Nigerian politics or elsewhere. So, against the negative backdrop that politics is bad, and that Christians should have nothing to do with it, Christians should be part of the design and delivery of the policies that govern their society or nation. Where they discard the idea of shaping their society for good, with their GOD-given values, they definitely will fall victim of grievances with its concomitant endless agitation for redress. Furthermore, the fear of evil in politics is put under control where one takes to the fact of the supremacy of light over darkness, (John 1:5). For sure, true Christians possess the virtues that can overcome the evils in the world of politics, (I John 5:4).

        Contextually too, it is wrong to interpret the assertion, “the whole world is under the control of the evil one”, (I John 5:19) politically, as it is simply a narrative of the fact that the non-Christians in the world are ruled or controlled by Satan and does not seek to score any political point. However, politics is affected when those outside CHRIST (or non-Christians) are in it or in positions of authority. In this case, the intrigues borne out of the corrupt systems of the world are pushed into politics or leadership of the affected community, state or nation, resulting in unwholesome practices which seem to scare the well-meaning Christians. On the other hand, when believers in CHRIST get involved in politics, the holy system of the kingdom of CHRIST which enforces righteousness and transparency in governance becomes prominent, manifesting the fruits of good governance. Thus, the Bible remarks that, “when the righteous are in authority, the people rejoice, but when a wicked man rules, the people mourn”, (Proverb 29:2).

        To put in place an adequate mechanism that promotes the well-being of people in society, Iberg (1995:40) observes that Christians, under all circumstances are called to co-operate to find the best way of rule for themselves and those who may come after them. This applies to the highest authorities like, parliament and other arms of government, as well as applies to lower authorities like, county, district assemblies and councils. No changes for the better will come, unless the citizens themselves take part in the work and do their best. He goes on to say that where the Christian Church has worked over a long period of time, people have become convinced that a democratic system is the best. With the exclusion of the short period of time of classical antiquity (some centuries B.C.), the democratic system has developed through the influence of Christian idea, on the basis of Christian doctrine, Christian ethics and Christians brotherhood. Only under such influence will the idea like “civil right” and “human value” be properly understood.

        Also, the expression of JESUS CHRIST our BLESSED LORD and MESSIAH , “My Kingdom is not of this world” --- (John 18;36) only pictures HIS “visible reign” in the world to come and the holy principles of the administration and not His “invisible reign” which is now in operation in the lives of the believers. However, this does not over-rule His sovereignty over the non-believers, including those in positions of  authority, since the Scripture equally shows that every kingdom is the LORD’S, and that He rules over every nation (Psalm 22:28); and indicates that GOD is in the affairs of men, and politics is not exempted. In view of this, Imberg (1995;40), upholds that Christians have  great contributions to give to the world,  for example, in matters of justice, human rights, welfare, social services, relief work, politics and more. He emphasizes, as well, that Christian thoughts, if strongly and well presented, will infuse into the worldly community a spirit of humility, unselfishness and a mind of true stewardship and service. 

CHAPTER THREE

ETHICS OF CHRISTIAN POLITICS

        Ezeaku in Ajaegbo and Ibezim (2001:184) stresses that ethics is concerned with such questions as’ “what sort of actions ought men to perform?” and “what sort of actions ought men to avoid?” These expressions present a meticulous food-for-thought for the Christian who desire to honour God in politics. In venturing into politics as a Christian, the first point of focus should be, “what sort of actions, am I ought to perform? And ‘what sort of actions, am I ought to avoid, in order to bring glory to God in politics?” By way of definition, Anibueze (1998:42) renders that ethics is concerned with rules of conduct or moral principles of human behaviour. In the words of Imberg (1995:42), ethics means the principles governing our ways of acting, and also the fundamental teaching about these principles, whereas, the personal application of such principles is called “morality”. These show there are demands on every human to behave in certain acceptable ways in every human engagement, including politics.

        Also, keep in mind that ethics, equally draws from a number of sources that are not Christian. To this end, Imberg (1995:5) opines that in more recent times different types of worldly “or secular” ethics have become more frequent. Their views vary much from loose to rather strong ideas about what is good, acceptable, poor or bad ethical behaviour. Therefore, such systems must be valued differently. Yet, as long as they insist on ethics generally and on a clear difference between right and wrong, they have a contribution to give to the life of community. We must equally admit that if such people were missing, the prospects of the community would be much darker. Be it as it may, Christian ethics hinges on JESUS CHRIST and HIS teachings about GOD and HIMSELF, about HIS kingdom and the world, about man, time and eternity. Only in this way will it be possible to obtain the proportions and the right direction of life. On this note, Imberg (1995:69) deems it necessary to start from the right point, which is the WILL of GOD and affirms that without knowledge about HIS WILL, we cannot speak about Christian ethics.

        Having highlighted the above, the Christian in politics should do well to ascertain what constitutes the WILL of GOD in the Bible and accordingly apply same to politics, noting principally that election rigging, brigandage, tuggery, character assassination, politically motivated killing, false election promises, exchange of sex for political appointment, inter-party double-dealing and other related political offences are not in line with the ethics of Christian Politics. Put emphatically, the Christian politician should be committed to living righteously, which means, doing what is good and refraining from what is evil, in accordance with the precepts of the Holy Scripture. This supports Adelaja’s (2009:11) idea that Christianity basically is not a religion, but a way of life by which an individual decides to emulate the lifestyle of JESUS CHRIST and applies the principles of the Kingdom rules to his lifestyle.

        By virtue of what has been said, Imberg (1995:63) remarks that, “there is a living connection between the Gospel and the Christian principles of ethics. On this point many people fail, both in their belief and in their way of living. There are some who wish to have JESUS CHRIST as Saviour, but at the same time wish to keep their ethics and morality to themselves. This is what they call, “personal freedom” and “integrity”. On the other hand, there are people who wish to have JESUS CHRIST as a teacher in ethics, and as a moral example they wish to follow, but refuse to recognize HIM as the SON of GOD and the SAVIOUR of man (kind).

        ---Of course, the above ethical concept cannot be regarded as a Christian view. So, Christians in politics should take cognizance of the fact that they stand out as GOD’S salt that give taste to politics, His light that points to legitimate politics and the flags that demonstrate HIS GLORY in the world of politics, and, as such, must ensure a life of total commitment to CHRIST and the morality of the gospel as they play the game of politics (Matthew 5:13-16).

CHAPTER FOUR

CHRISTIAN NATURE FOR GOOD POLITICS

        The term “Christian Nature” is a reference to a determinative quality that marks out the entity we call “Christian”. It describes the fabric, as well as the very essence of the person who wears (or should wear) this sacred appellation. In the words of JESUS CHRIST our LORD AND BLESSED SAVIOUR, “not everyone who says to me, Lord, Lord, will enter the Kingdom of heaven” ---, (Matthew 7:21). Put contextually, not all who say they are Christians are real to their claim. Having stressed this, who then, is the Christian for good politics? And what nature should such an individual possess? In an attempt to give biblical answers to the questions in focus, it is important to cite D. James Kennedy (1989:6) that “the Christian life begins with a resolution to repent”, since all have sinned and come short of the glory of God, (Romans 3:23). To this end, the Christian for good politics must be one;

(1) Who has repented of one’s sins, (Acts 3:19);

(2) Whose sins have been confessed and washed away (I John 1:9);

(3) With the experience of the rebirth of the Holy Spirit, (Titus 3:5);

(4) Who has put to death what belongs to the earthly nature, (Col. 3:50);

(5) Who is a partaker of GOD’S (divine) nature, (2 Peter 1:4);

(6) Who possesses the SPIRIT of CHRIST, (Romans 8:9)

It is only when one comes to the point of possessing GOD’S nature of holiness that one becomes empowered to resist the influence of political vices like; tuggery, brigandage, false campaign promises, politics of bitterness, political killing, and a host of others. In view of this, Yocum (1975:173) opines that “holiness is the establishing grace, designed by GOD to help us press on faithfully against every temptation that attempts to apostatize us from the faith” Yocum (1975:16) also, shows that JESUS is the example of what man ought to be. HE exemplified holiness in every aspect of HIS LIFE and ministerial endeavour. The Apostle Peter points out that CHRIST also suffered for us, leaving us an example to follows HIS footsteps, (I Peter 1;21). Yocum notes further that, “under the most extreme pressure to which mortal man could be subjected, HE (JESUS) demonstrated a perfect example of holy attitude and actions”. Therefore, the Christian who desires to make positive input(s) in politics, as a way of leaving behind a good legacy of the game of politics must cultivate the nature of holiness for which JESUS is known, and also look up to HIM as substantive role model, since the attitude of holiness is transferable to every facet of the human enterprise.

        Let it be categorically stated that the “so called” Christian politicians who fall victim of political intrigues are yet in the state of depravity and have no link whatsoever, to HIS DIVINE NATURE. This is because in every field of human endeavour (including politics), Christians are GOD’S workmanship created in CHRIST JESUS to do good works, (Ephesians 2:10). Where reverse is the case, such a fellow should repent and surrender to JESUS, instead of being hypocritical, (John 1:12, Matt. 15:7-8).

CHAPTER FIVE

CHRISTIAN CONDUCT DURING ELECTIONS

        The Christian should understand that they live and operate within a given political system, with a distinct political culture, and should learn to work within the limits of the law(s) governing their geographical environment(s). Anona (1998:1) cites that a political system is a device, an organization or arrangement for effectively administering, governing or ruling a community, group, nation, state or country. On political culture, Almond and Verba (1965) in Nwachukwu, (1997:71) opine that it is one aspect of the total culture that deals with the political life of a people. They further render that political culture specifically refers to the people’s knowledge, orientation, attitudes and feelings about their political system, as Nwachukwu (1997:2) highlights that some political cultures are characterized by stable pattern of behaviour with regards to duties people have to perform. In some political cultures, individual rights are store-up in the constitution and are respected by those who occupy positions of leadership. In other political culture, political activities and participation take place only within the framework of one party. Invariably, key leaders in such political cultures attain high offices and acquire substantial power through the umbrella of the party.

        Whatever may be the case, Christian conduct during elections harps on the political behaviour of a Christian in an electoral process and system, taking cognizance of the laws of the land, as well as what the Scripture says about the Christian general modes of life and operation in society. In a well established democracy, Anona (1998:89) remarks that “the life span of government is normally between four and five years. After its life span, the people will re-elect new members as representatives of the people. Thus, the electoral process is the method of electing people into the leadership positions of a country. It is the laws of the land that will determine the number of the people that will be elected into such positions, the method of voting, the frequency of elections and the administrative method for the conduct of the elections. Apparently, it is during the period of elections that the highest degree of political malpractices are manifested in the political landscape of nations. And, the faith of the Christian, at this time, is tested by GOD and man. At the instance of this:

*     Monetary offers to induce the Christian party agent(s) to falsify election results;

*    Bribes to influence the Christian to vote the un-popular or dubious candidates;

*   The advancing of huge sums of money to the Christian for the snatching of ballot boxes;

*     Offers of political appointments to the Christian faithful(s) to serve as tug(s);

*   Secret oaths that would not permit the disclosure of master-minds of political violence, and more, are presented, as ways of luring them out of the faith. However, those that do know their GOD will remain strong and focused, (Daniel 11:32).

        The Christian, therefore, should bear in mind that during elections, GOD looks at them as agents of light that should exert positive influence on the electorate (Matt. 5:13-14), as well as instruments HE would use to install legitimate governments (Romans 13:1), and so, sees them as disappointments where they fail to reflect HIS GLORY in the electoral process, (Matt. 5:16). Based on the foregoing, the Christian is uncompromisingly duty-bound, during elections to ensure that:

(1)       Elections are not rigged, but are free and fair;

(2)       People are allowed to vote according to their conscience;

(3)       Money politics and the snatching of ballot boxes are discouraged;

(4)       Only credible candidates are voted into positions of public trust;

(5)       Plots to kill political opponents are wisely exposed and stopped;

(6)       No politician uses anyone to foment trouble on election grounds;

(7)       Lives and property are protected and saved;

(8)    Vote-buying /selling are discouraged and stopped.

It is only in an atmosphere of peace and order, as occasioned by the good conduct of Christians and other well-meaning citizens of a country or organization that the enthronement of governments after the heart of GOD can emerge in any society. To this end, we are called upon to depart from evil and do good; seek peace and pursue it” (Psalm 34:14).

CHAPTER SIX

CHRISTIAN CONDUCT AFTER ELECTIONS

        After a given election and the installation of a government through the constitutional provisions of a country, every citizen, from a biblical stand-point, is expected to come under the authority of such a government, (Romans 13:1). However, post-election crises often set in where constitutional breaches are noticed during elections, leading to violence and wanton destruction of lives and property. But, to the Christians, GOD expects that every step in resolving such political problems be taken constitutionally, and in a peaceful manner. Truly, Christians are the most qualified to champion the cause that seeks to establish a legitimate government in society. This is because, as Okafor in Ajaegbo (2001:15) puts it, “legitimacy is very fundamental to the maintenance of peace, law and order in society”, which also justifies the Christian stand against any illegitimate government in society. Yet, on no account should a Christian go about the matter lawlessly. Based on the cited assertions, Christian after elections should learn to:

(1) Speak-up against irregularities that may have falsely brought a given government to power.

(2) Ensure that every legal means is employed to install a legitimate government;

(3)  Maintain common grounds with the party or candidate illegally robbed of victory in the election(s);

(4) Pray that GOD enforces the instrument of justice in the disputed election(s).

They should, as well, ensure that:

(1)  The laws of the land are obeyed in spite of the alleged illegitimacy of the government in power;

(2)  Rioting and wanton destruction of lives and property do not prevail in such a situation;

(3)  Services that promote the people’s welfare in society are not disrupted in the name of fighting for legitimate government;

(4) Prayers are constantly made for the peace of the land, irrespective of the fact of the alleged unconstitutional government in place.

Once again, Christians as members of the society should not allow a sense of apathy to becloud them in the political matters of their nation or state. In this sense, Nwachukwu (1997:113) remarks that “public affairs stir up in citizens very many feelings, emotions and desires. They also lead citizens and groups formed by citizens to develop interest, claims and demands. Those who are either apathetic or non-active in public affairs retain these strings in their minds. Occasionally, they may murmur their concerns and quite often at social gatherings, around family dining tables and perhaps while reading newspapers and magazines, they voice or express the passions, feelings, ideas and wants they hold privately relating the public affairs of their society”.

        Nwachukwu (1997:144) equally observes that, “So long as these feelings remain at the private level of the individual and the family, they are politically unimportant and perhaps inconsequential. Their spans or influence and effectiveness are restricted. Their usefulness lies solely in the realms of family socialization and of self and small group development of some awareness. And important need still exits to draw out of the individuals and family groups their feelings, worries, concerns, murmurs, aspirations, expectations, wants and claims concerning either public affairs or public policies, in the political system and their society”.

        Worthy of lesson in Nwachukwu’s scholarly insight above is that those who claim they are indifferent to the politics of their nation(s) are just pretending, since the political activities of the people exert considerable influence on them, and inasmuch as they react to certain matters of political concern(s) in society, they remain part and parcel of the political system of their community, and so, such individuals, are thereby, advised to come up with useful contributions on public matters, instead of being consumed within by the fires of ignorance and hypocrisy. In this connection, the Christian should be a strong political voice and activist in society that commends what is good, and condemns what is bad, as well as maintains a personal policy that shuns every sense of sycophancy and inflammatory statements or anything that could cause problem(s) in society, ensuring strictly that GOD is glorified in any role he plays in politics, (I Corinthians 10:31).

CHAPTER SEVEN

THE ROLE OF THE CHRISTIAN PASTOR IN POLITICS

        Onyeukwu (2005:2) highlights that the role of the Christian Pastor (as GOD’S representative) in the political life of a nation borders mostly on guidance and not partisan. By way of definition, Nwamuo (2001:3) stresses that, “guidance is a help rendered to an individual for understanding self and the world around self. He emphasizes that it helps one to have an insight into ones problems.

        Therefore, the Christian Pastor, as a religious guidance counselor is in a position to always highlight on the spiritual challenges the Christian politicians are likely to face in the pursuit of political goals, taking cognizance of the intrigues that the non-Christian politicians are known for, as a way of assisting them practice politics in the fear of the LORD. In line with this, Stephen (1972:9-11) renders that during the theocratic regimes of the nation of Israel, under such people like Moses, Joshua and Samuel, there was no thought of the state as a secular organization, separate from the people’s religious life. However, with the emergence of Saul as the nation’s political leader, as was informed by the people’s agitation to have a king like other nations of the world, the situation changed, (I Samuel 8). Under the new political dispensation, the Old Testament prophets did not meddle in politics, but considered they had both right and duty to proclaim the VOICE of GOD to the nation and in particular, to its politicians or leaders. This position saw to the reproves of King David for sexual immorality and King Ahab for greed by prophets Nathan and Elijah, respectively, (II Samuel 12:1; Kings 21).

        Furthermore, since no political reform was introduced by JESUS or HIS apostles in the New Testament, it becomes worthy of note that the behaviour of the Old and New Testament prophets and apostles, as well as JESUS CHRIST HIMSELF on political matters during the times under review remain the guide for the Christian pastor or Gospel Minister of every age and should form the basic source(s) of inspiration for the Christian pastoral teachings of today on issues of politics.

        The emphasis above shows that it is biblically out of place for the Christian Pastor to engage in partisan politics, as well as morally wrong to be indifferent to the political affairs of a nation, for the simple fact that such a pastor is not a politician. The Christian Pastor should be a powerful voice against all indices of political corruption in the world and equally an epitome of justice, equity and fair-play. Put figuratively, the Christian Pastor should be a political compass and not a political pilot. In other words, he should always point to the right way to the politics that glorifies GOD, but should allow the politicians to be in the active exercise of the game.

        This, notwithstanding, the self-willed Pastor, who wishes to permissively exercise his personal volition and wants to engage in partisan politics should as a matter of the enormity of the pastoral duty take a leave of the job for the time he desires to be in active politics, in keeping with the divine law of service, “you cannot serve two masters at a time (Matthew 6:24). This, as well, does not over-rule the fact of a pastor serving in government (if he is called upon) in the capacity that would not adversely affect his calling. In addition, the Christian Pastor should be an individual of selfless prayers for the politicians of his nation, always asking GOD for good political behaviour to be entrenched in their lives. He should not allow himself to be hired by politicians or pray to their notice in anticipation of certain rewards from them, for such a sacred duty he should do privately before his GOD.

        Worthy of mention equally, is the fact that the Christian Pastor is free to vote in an election for any candidate(s) of his choice, not on the basis of tribalism or religious affiliations, but on the fact of the perceivable qualities of the candidate(s). Nevertheless, such a Christian Pastor should not directly or indirectly constitute himself a campaign front for any candidate(s), since one of his duties during elections is to highlight on the qualities that make for good governance and allow the people to make their own choice of candidate(s) to vote for in elections, as this would ensure equity and fair-play in a democracy. It is also the duty of the Christian Pastor to constantly remind the People to be subject to rulers and authorities, as well as be ready to do whatever that is good, as he reminds the government(s) of the divine demand to rule in the fear of God, (Titus 3:1;2 Samuel 23:2). MAY GOD GRANT US UNDERSTANDING?

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