Should Christians Engage in Civic and Political Life?

Written by Adamo Manfra

As followers of Christ, we are challenged with navigating the complexities of living in a world that is not our ultimate home. Yet, while our citizenship is indeed in Heaven, we are also called to be active participants in the societies where God has placed us. As we contemplate these complexities, the question arises: Should Christians engage in civic and political activities? Drawing from Scripture and early Christian writings, the answer is a resounding yes.

Our faith is not meant to be confined within the walls of our churches and homes. As John Stonestreet often says, faith is personal but not private. Our Christian witness should be lived out in every sphere of life, including the political arena.

Is political engagement anti-spiritual?

In a sermon earlier this year, Pastor Loran Livingston of Charlotte asserted that politics should be separate from “spiritual stuff.” He put it this way:

Some of you bring politics into the church. You think that politics is spiritual stuff. Politics is of this world! You think it’s your duty to be political about this, that, and the other. No! Your duty is to serve the Lord your God with all your heart, mind, soul, body, and strength and love your neighbor as yourself.

But do the commandments to love God and love our neighbor mean we should avoid political issues?

If we want to evaluate this kind of question as believers, there are at least two places we can look.

1. First and foremost, we should look at what Scripture says.
2. We can also consider the example and witness of early Christians.

What we see is that the Bible and early Christian witness both point to what Chuck Colson has referred to as the ‘Cultural Commission’ – a calling to “bring all things into submission to God’s order, by defending and living out God’s truth in the unique historical and cultural conditions of our age” and “create a culture under the lordship of Christ.” [1]

Colson tends to identify the Cultural Commission as a societal extension of God’s first mandate to “fill the earth and subdue it” (Gen 1:28). While I don’t object to that, the first passage I would reference is the Great Commission. In Matthew 28:19-20, Jesus says,

“Go therefore and make disciples of all nations, baptizing them … and teaching them to obey everything that I have commanded you.”

We are to teach all nations to obey Christ’s commands.[1] This does not necessarily imply political bodies, but it does refer to groups of people—whether cultures, political communities, or ethnicities—not simply many individual people. Thus, while the Great Commission is firstly and clearly directed at conversion and baptism, it is also a mandate to instruct cultures in Christian teaching.

We can see in our current culture how wicked the “world” can be. Scripture affirms this. Paul refers to the “present evil age” (Galatians 1:4) and the “present darkness” (Ephesians 6:12). John describes the world as under the sway of the wicked one (1 John 5:19) who is the ruler of the world (John 12:31, 14:30, 16:11). Not surprisingly, then, Paul tells us not to be conformed to the world (Romans 12:2).

But if we are to participate in evangelizing the world, the nations need to be taught, and cultures remade according to Christ’s teachings. This can only be done by Christians. As Christians, we must “overcome evil with good” (Romans 12:21). Otherwise, the blind will follow the blind into a pit (Matthew 15:14).

We see, then, that the Gospel is not limited to personal salvation but has the power to transform entire societies. Theologian Wayne Grudem eloquently states in his book, Politics According to the Bible,

“The good news of the Gospel will result in changed lives, but Jesus wants that to result in changed families as well. And when the Gospel changes lives, it should also result in changed neighborhoods. And changed schools. And changed businesses. And changed societies. So, shouldn’t the Gospel also result in changed governments as well? Of course, it should!”

Law as Teacher

Contrary to the claim that politics is inherently not spiritual, Paul tells us that the law is spiritual (Romans 7:14). God’s law teaches us the way of life (Leviticus 18:5). His Word is good for our instruction and training in righteousness (2 Timothy 3:16). The Psalmist tells us that “the law of the Lord is perfect … the precepts of the Lord are right, rejoicing the heart … More to be desired are they than gold…in keeping them there is great reward.” (Psalm 19:7-11).

Jesus identified the greatest commandments as loving God and loving our neighbors as ourselves (Matthew 22:37-39). Knowing the goodness of God’s law, we fall short in loving our neighbors if we fail to teach them God’s commands.

One important way that citizens of nations learn is by understanding their nation’s laws. What is outlawed is considered bad, while what is protected is seen as good. In Romans 13, Paul identifies this truth about God’s purposes for government and laws. Therefore, if we want to fulfill our calling to teach the nations, specifically our own, we should be working to influence our laws to reflect the laws of God.

Thus, political engagement is a tangible way to express love for our neighbors by advocating, not only for justice and mercy, but for laws and policies that inculcate God’s law. Staying silent about God’s commandments when we have the means to implement them falls short of the Great Commandments and the Great Commission.

Early Christian Examples

If this is a valid interpretation of these scriptural passages, then we should expect to see early Christians engaging their own political leaders—albeit differently given the different form of government. We find examples of this in the life of the Apostle Paul and his example of engaging with political authorities.

In the Book of Acts, Paul appeals to Caesar, exercising his rights as a Roman citizen to seek justice and further the Gospel (Acts 25:10-12). Standing before King Agrippa, Paul not only defends himself, but seizes the opportunity to share his testimony and attempt to convert the king (Acts 26:28-29). Paul’s actions demonstrate that utilizing our civic privileges is not only permissible but can be a strategic avenue for advancing God’s kingdom.

We see additional early Christian engagement with political leadership in the second century. Early Christians lived their faith publicly in Roman culture.

In the Epistle to Diognetus, a Christian writes to a dignitary and describes Christians as the soul of the world, vital to its moral and ethical well-being:

“What the soul is in the body, that Christians are in the world. … The soul dwells in the body, but does not belong to the body, and Christians dwell in the world, but do not belong to the world. … The soul is shut up in the body, and yet itself holds the body together; while Christians are restrained in the world as in a prison, and yet themselves hold the world together. The soul, which is immortal, is housed in a mortal dwelling; while Christians are settled among corruptible things, to wait for the incorruptibility that will be theirs in heaven.”

Their presence was transformative, contributing positively to society while maintaining their distinct identity in Christ.

Additionally, Justin Martyr, an early Christian apologist, expressed respect for governing authorities and highlighted the positive societal contributions of Christians. In his First Apology, he writes,

“We are in fact of all men your best helpers and allies in securing good order, convinced as we are that no wicked man, no covetous man or conspirator, or virtuous man either, can be hidden from God.”

He goes on to say,

“More even than others we try to pay the taxes and assessments to those whom you appoint, as we have been taught by him. … So we worship God only, but in other matters we gladly serve you, recognizing you as emperors and rulers of men, and praying that along with your imperial power you may also be found to have a sound mind.”

It is clear from these examples that neither Paul, nor early Christians in the first centuries of the Church felt the need to shirk political engagement.

Balancing Heavenly Citizenship with Earthly Responsibilities

It’s true that our ultimate allegiance is to God, and we must guard against idolizing political systems—and all the more, political parties. Pastor Livingston rightly points out that “this world is not our home.” Nonetheless, disengaging entirely from political matters neglects our calling to be “salt and light” in the world (Matthew 5:13-16), to love our neighbor, and to teach all nations.

Our heavenly citizenship doesn’t nullify our earthly responsibilities; instead, it informs how we fulfill them. As ambassadors for Christ (2 Corinthians 5:20), we represent His interests in every sphere, including politics. By engaging thoughtfully and prayerfully, we can influence society in ways that honor God and promote the common good.

Scripture encourages us to “make the most of every opportunity, because the days are evil” (Ephesians 5:16). Engaging in political processes allows us to counteract injustice and promote righteousness. It’s not about seeking power, but stewarding the influence that God has given us for His purposes and for love of our neighbor.

Conclusion

Our world faces complex challenges that require the hope and guidance that only God and His Gospel can provide. By engaging in civic and political activities, we become vessels through which God’s justice and compassion can flow into our communities. Let us not retreat from the public sphere but step into it with the love and truth of Christ, remembering that “whatever you do, whether in word or deed, do it all in the name of the Lord Jesus” (Colossians 3:17).

May we embrace our calling to be transformative agents in the world, fully devoted to God and fully engaged in the societies where He has placed us. Together, let’s shine the light of Christ in every corner of our world, including the halls of government, for His glory and the good of all.

[1] . The word translated as nations is ethne (ἔθνη). When preceded by a definite article in the Greek, it is typically translated as “the Gentiles.” Without a definite article, it is almost always translated “nations.”

This article was originally published at NCFamily.org.