A phrase I have heard not a few times, to which a couple of questions would not be amiss: Could it be that the apostles were unclear about what politics was? Could it be that today’s Christians have no idea what this term really means?

It is interesting that in most Romance language versions, this word does not appear in the Apostolic Writings. However, some might say, “Yes, but just because it doesn’t appear doesn’t mean that principles about it were not taught.” And they rush, like true “biblical scholars,” with the utmost confidence, to cite texts like Romans 13:1-7, Titus 3:1, 1 Peter 2:13-17, etc.

As always, let’s return to the context. Because a text out of context can be used for anything. This reality has significantly marked this topic.

In biblical times, there was a very marked difference between Politics and Government. In classical Greece, we find the term polis (πόλις) which means “city,” and from this its adjective politikós (πολιτικός) which means ‘of the citizens.’ At that time, it also came to mean ‘state’ by extension, as the city was a state unit. This was because, in their democratic system of government that they had invented, state affairs were matters for all citizens. Participation in government was not mandatory but a responsibility and a right accessible only to the worthy inhabitants with civil power in the city.

As a consequence, the Greeks began to call people who were concerned with social issues and their fellow citizens: Politikoí, as opposed to those who only cared about themselves, who were called idiotikós (ἰδιωτικός), meaning ‘the private ones.’ This Greek (Athenian to be more exact) political order was disrupted as a consequence of the war with Sparta, and although there were attempts to restore it several times, they never succeeded as at the beginning. To deliver the coup de grâce to the Greek “political” attitude, Rome came to power, manipulating the popular assemblies where political life was expressed to create a ruling elite. As always, those with some power or influence benefited from it all. The new monarchs, through an “elected” government that perfectly understood how a “polis” (city) functioned socially, developed a system where people could be more interested in life with an “idiotic” attitude than as “politicians.” Hence the great interest in keeping all their polis (cities) entertained with the famous “bread and circuses,” as this literally separated man from the reality in which he lived.

So, the greatest criticism from those who dared to speak against imperial society was always in favor of virtue (reason, thinking, acting coherently with society). Although there was this feeling among the sanest and those who, through certain darknesses, woke up from the “idiocy,” there was no resource or solution to pull society out of it, and that is why most lost hope; for the entire society was contaminated.

It is from there that the Christian proposal (the gospel) of a divine kingdom that controls from the heart of man with a key word agape (love), which implies individual fulfillment through the relationship with God and social justice through love for one’s neighbor, had such a great impact. Salvation for civilization at that time not only represented forgiveness and relationship with God but also restored hope for a better community life, with respect and care for others. Where the issues of the neighbor interested the fellow citizen, presenting the nascent Christian community as “politicians” by nature, members of the royal assembly (ekklesia). Hence why, once they began to be known as those who “turn the world upside down,” they became persecuted by the “government,” as they represented the only real opposition to the strategy of the entire imperial system.

From all this, we can draw a conclusion based on the correlation of terms, and it is the same that has been understood throughout history by those who have fought for power through government: “The more power the government has, the less real politics there will be, and vice versa.” So we have an antagonism between both forces, and that is where the strongest resource for any government that desires its establishment above everything and everyone appears: the “idiocy” of the entire “polis.”

Today, the word “politician” is completely adulterated and, therefore, confuses most of society, and this does not exempt the “biblical interpreters” who view it with the same lens. It has become popularly believed that “politics” is a profession or career, without understanding that it is precisely the opposite. A politician is one who gets involved in the affairs of their society simply because they care about their society and especially their neighbor, while a professional politician will care for the interests of their career, ascent, and influence. This latter is nothing more aligned with idiocy.

Thus, returning to the roots of the word that have much to do with its biblical use, we can realize that today the terms have come to be inverted. On one hand, most who call themselves “politicians” are really just “idiots,” as they do not respond to what concerns the city but to their own interests. With that “idiocy,” which has reached an extreme evolution through concepts like humanism, not only social unconcern through egocentrism has been achieved but also an almost unanimous rejection by citizens, and even by Christians, to that same extreme. And phrases like: “Politics is disgusting,” “I don’t get involved in politics,” or: “Defend yourself and let me defend myself as I can,” are increasingly heard.

Now, without intending to do a whole biblical exegesis to explain a topic that is so clear in the divine message through Scripture, only a decontextualization that comes even from many biblical translators has obscured it, let’s see how the term “politics” is used in the Bible. I only ask that as part of your reflection, you analyze and share with others its implications:

“Then Paul said, ‘I am a Jew, from Tarsus in Cilicia, a citizen of no insignificant city; I beg you, let me speak to the people.’” (Acts 21:39–40).

“Then Paul, looking earnestly at the council, said, ‘Men and brethren, I have lived in all good conscience before God until this day.’” (Acts 23:1–2).

“Only let your conduct be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the gospel, and not in any way terrified by your adversaries, which is to them a proof of perdition, but to you of salvation, and that from God. For to you it has been granted on behalf of Christ, not only to believe in Him but also to suffer for His sake, having the same conflict which you saw in me and now hear is in me.” (Philippians 1:27–30).

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Author: Dr. Liber Aguiar