God and Civil Government
Bible verses:

And you shall be to Me a kingdom of priests and a holy nation. These are the words which you shall speak to the children of Israel.” Exodus 19:6

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Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God. Therefore whoever resists the authority resists the ordinance of God, and those who resist will bring judgment on themselves. For rulers are not a terror to good works, but to evil. Do you want to be unafraid of the authority? Do what is good, and you will have praise from the same. For he is God’s minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God’s minister, an avenger to execute wrath on him who practices evil. Therefore you must be subject, not only because of wrath but also for conscience’ sake. For because of this you also pay taxes, for they are God’s ministers attending continually to this very thing. Render therefore to all their due: taxes to whom taxes are due, customs to whom customs, fear to whom fear, honor to whom honor. Romans 13: 1-7

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Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence. For this is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth. For there is one God and one Mediator between God and men, the Man Christ Jesus, who gave Himself a ransom for all, to be testified in due time, for which I was appointed a preacher and an apostle—I am speaking the truth in Christ and not lying—a teacher of the Gentiles in faith and truth. 1Timothy 2:1-7

What can political theology contribute in an age of political fragmentation?

Jonathan Cole
Posted 5 Sep 20195 Sep 2019, updated 19 Oct 202019 Oct 2020

Many Christians do not bring their theological convictions to bear on their political context in any self-reflective, critical, or systematic manner. (Cavan Images / Getty Images)
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Anarchist political philosopher Pierre-Joseph Proudhon memorably defined theology as “the science of the infinitely absurd.” Proudhon, who made this remark in 1840, was well ahead of his time. For it is only more recently, thanks in no small part to the latter-day high priests of atheism, that religion is now widely held to be responsible for all manner of political problems large and small. Yet if the follies of the twentieth-century’s secular political ideologies are any guide, removing theology from politics is no panacea against absurdity.

The reason that politics is so liable to absurdity, by atheist and theist alike, is the fact that it fundamentally transcends human capability. That is to say, that the complex set of mutually interacting variables that characterise the political arena transcend the fallible human minds, finite human lives and fallen human natures which are expected to master it. This variability presents a real challenge to political analysis. As Jack Hayward soberingly observed, “political scientists have the capacity to offer some hindsight, a little insight and almost no foresight.”

Today, even the elemental task of describing political reality is contested, particularly in the context of fake news, post-truth and ideological fragmentation, whereby alternative political realities now vie for allegiance (or a following on social media).

Adding theology to political analysis does not resolve the challenge posed by the latter’s complexity. Nor does it lift the veil of mystery that obscures political destiny. If anything, theology simply compounds the difficulty of political analysis by adding its own complex set of variables to the equation. It also comes with its own set of internal disputes — as even a cursory glance at the literature of contemporary biblical studies reveals — not to mention the well-worn doctrinal and ecclesial differences that have divided Christians for centuries.

Still, political theology is no more an option for the Christian than political thought is an option for the thinking human being. For we all live within a political order and under some form of political authority, both of which materially affect our lives and elicit from us some kind of response, whether it be protest, acquiescence or cooperation. We all form, whether consciously or passively, certain ideas about the nature, purpose and legitimacy of the political order in which we live and those entrusted to preside over it.

The Christian believer cannot help but understand that political order in the light of his or her theological convictions. While those convictions might appear absurd to the growing chorus of religion’s despisers, they are what make politics intelligible and meaningful to the Christian, recalling that the atheist has no special inoculation against the transcendent mystery of politics and the tragic absurdity to which it is susceptible.

And yet many Christians, perhaps even a majority, do not bring their theological convictions to bear on their political context in any self-reflective, critical, or systematic manner. This dereliction of duty, if it can be characterised as such, has indeed led some Christians into the realm of political absurdity.

This is the Biggest challenge for Christians and the Church in an heterogeneous society like Nigeria as aptly stated by Jonathan Cole thus:
“There is, of course, no shortage of professional Christian politicians, advisors, officials and journalists. But they are rarely professional theologians, and generally do not engage in political theology. We have, therefore, on the one hand political theologians with little to no experience or expertise in the profession of politics, and, on the other hand, Christian political professionals with little to no theological training. There would be great mutual benefit in bringing these two worlds into deeper conversation.”

Therefore, I advocate for Christian Political Theology Conference in all our Seminaries and Bible Colleges, this will give birth to ‘Christian Political Theology’ as a Course and a Discipline ‍

My meeting with Reverend Andrew Duya and Pastor Daniel with Pastor Joshua at Ikeja Police Barracks yesterday was successful. Thank God