Can Pious Christian Faith Coexist with Political Engagement? A Theological Inquiry
Jack Kettler
Abstract
This article examines how a devout Christian faith can coexist with active political involvement, using the lives of Abraham Kuyper and John Witherspoon as historical examples. It criticizes the idea of false piety, which is based on a dualistic separation between the spiritual and material worlds, and addresses objections from a pietistic point of view that considers politics inherently unspiritual. Anchored in Scripture and theological reflection, the article argues that true piety, far from excluding political engagement, actually requires it as a way to demonstrate Christ’s Lordship over all areas of life. The discussion is guided by Proverbs 27:17, emphasizing the value of mutual counsel, and references Francis Schaeffer’s critique of weak pietism to promote a comprehensive Christian worldview.
Introduction
The question of whether a devout Christian can participate in politics without compromising their faith has long sparked theological debate. Proverbs 27:17 (NKJV) states, “As iron sharpens iron, so a man sharpens the countenance of his friend,” suggesting that mutual engagement refines thought and character (Barnes, 1870, p. 103). This article applies this principle to explore the relationship between piety and political involvement, using the lives of Abraham Kuyper and John Witherspoon as case studies. It addresses objections from a pietistic perspective, critiques false piety, and argues that genuine piety, rooted in the Lordship of Christ, requires engagement with the political sphere.
Defining Piety and False Piety
Piety, in theological terms, refers to reverence for God demonstrated through fulfilling religious duties. It is an active, obedient response to divine commands, including worship, ethical behavior, and service. False piety, on the other hand, shows as hypocrisy, sanctimoniousness, or pharisaism, often marked by an ascetic withdrawal from the world under the pretense of spiritual purity. This attitude reflects a dualistic worldview, similar to Platonism, which looks down on the material world as inherently sinful and promotes an isolated, contemplative spirituality. Such a view damages the holistic nature of biblical faith, which affirms the goodness of creation and the call to care for it (Genesis 1:31; Matthew 22:21).
Historical Exemplars: Kuyper and Witherspoon
To examine the relationship between piety and political involvement, the lives of Abraham Kuyper (1837–1920) and John Witherspoon (1723–1794) serve as valuable examples. Kuyper, a Dutch Reformed theologian, led the secession from the State Church in 1886, founded the Reformed Churches in the Netherlands, and was prime minister from 1901 to 1905. His extensive writings, including *Lectures on Calvinism* (1898) and *The Work of the Holy Spirit* (1900), show a strong theological foundation that combined faith with cultural and political efforts. Likewise, Witherspoon, a Scottish-American Presbyterian minister, was president of the College of New Jersey (now Princeton), signed the Declaration of Independence, and took part in the Continental Congress. Known as “Scotch Granite” for his firm Calvinism, Witherspoon’s preaching and public service demonstrated a smooth integration of faith and civic responsibility.
Both men underwent thorough theological evaluations for their ministerial and academic roles, yet church records do not show any evidence of accusations of impiety related to their political activities. Critics claiming they lack piety must provide specific theological or moral reasons backed by historical records. The lack of such evidence indicates that their political involvement was seen as consistent with their devout commitments.
Addressing Pietistic Objections
A pietistic critique might raise two objections: (1) politics is inherently “dirty” and unspiritual, and (2) given the urgency of eternal salvation, political involvement is a distraction. These objections merit careful theological scrutiny.
1. The “Dirtiness” of Politics
The assertion that politics is inherently unspiritual overlooks the complexity of human vocations. Engaging with theological heresies, occultism, or pastoral counseling often involves facing moral and spiritual challenges, but these are not considered incompatible with devoutness. Politics, like other domains, functions within the created order, which, despite being marred by sin, remains under God’s sovereignty (Romans 13:1–7). To dismiss political involvement as unspiritual is to adopt a dualistic view that artificially separates the sacred from the secular, contradicting the biblical affirmation of Christ’s Lordship over all creation (Colossians 1:16–17).
2. The False Dilemma of Salvation vs. Politics
The second objection presents a false dilemma, implying that the urgency of evangelism excludes political involvement. This argument commits a logical fallacy by offering only two mutually exclusive choices. However, scripture calls for many responsibilities, including work (2 Thessalonians 3:10), family care (1 Timothy 5:8), and cultural engagement (Jeremiah 29:7). Political involvement, instead of conflicting with spiritual priorities, can be a way to obey God’s call to seek justice and promote the common good (Micah 6:8; Proverbs 31:8–9). Limiting faith to evangelism or personal devotion narrows the scope of Christian calling.
Theological Framework: Schaeffer’s Critique of Pietism
Francis Schaeffer’s analysis of pietism offers a theological perspective for addressing these objections. In *A Christian Manifesto* (1981), Schaeffer traces the origins of false piety to seventeenth-century Pietism under P.J. Spener, which, while reacting against formalism, adopted a Platonic dualism that separated the spiritual from the material. This “defective view of Christianity” limited faith to a narrow, introspective realm, ignoring the intellectual and cultural aspects of human life (Schaeffer, 1981, p. 213). Schaeffer asserts that true spirituality includes all of reality, as the Lordship of Christ extends equally over every part of life. No area, including politics, is inherently non-spiritual; instead, all must be guided by biblical principles.
Schaeffer’s critique aligns with the scriptural principle of non-neutrality, which states that every area of life must be evaluated through the lens of God’s revealed truth (Matthew 12:30). Political issues, whether directly addressed in Scripture (e.g., justice, Exodus 23:6) or implied (e.g., governance, Romans 13:1–7), require a Christian response. Therefore, political engagement is not just allowed but necessary for the faithful believer who wants to honor Christ’s complete authority.
Conclusion: The Imperative of Pious Political Engagement
The historical witness of Kuyper and Witherspoon, combined with a strong theological framework, shows that a devout Christian faith is not only compatible with political involvement but also calls for it. As Pericles warned, “Just because you do not take an interest in politics doesn’t mean politics won’t take an interest in you.” Avoiding engagement risks losing influence to unjust authorities, which can lead to oppression or moral decline (Schaeffer, 1981). Schaeffer’s warning in *How Should We Then Live?* emphasizes the importance of speaking out against authoritarianism, so Christians or their descendants do not become enemies of the state. Additionally, civil disobedience may be necessary when governments overstep divine authority, as Schaeffer discusses in *A Christian Manifesto*.
True piety, rooted in the comprehensive Lordship of Christ, rejects the limited spirituality of false pietism. Christians are called to pray for and support pious leaders like Kuyper and Witherspoon, whose theological insight and political courage reflect the glory of God (Romans 16:27). In doing so, they fulfill their role as “heirs according to the promise” (Galatians 3:28–29), stewarding the public square to advance God’s kingdom.
References
Barnes, A. (1870). *Notes on the Bible: Proverbs* (Vol. 6). The Ages Digital Library Commentary.
Kuyper, A. (1898). *Lectures on Calvinism*. Grand Rapids, MI: Eerdmans.
Kuyper, A. (1900). *The Work of the Holy Spirit*. New York: Funk & Wagnalls.
Schaeffer, F. A. (1981). *A Christian Manifesto*. Westchester, IL: Crossway Books.
Schaeffer, F. A. (1976). *How Should We Then Live? The Rise and Decline of Western Thought and Culture*. Westchester, IL: Crossway Books.
“For transparency, I note that I used Grok, an AI tool developed by xAI, and Grammarly AI for editorial assistance in drafting, organizing, and refining the manuscript’s clarity and grammar, as indicated in the article’s attribution. All theological arguments, exegesis, and interpretations are my own, and I take full responsibility for the content.” – Jack Kettler
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