Religion and Politics in the Revolutionary Era

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The Christians objective is not this world-certainly not the world of politics-but the Kingdom of God. Christianity is therefore essentially other-worldly. Jesus himself was entirely apolitical, and we, his, followers, must similarly hold aloof from the political arena. However, God is a political God, and a belief in God requires political involvement. (Davies 9) Consequently, the entanglement of politics with religion is inevitable. This concept is supported in Jon Butler's article, Coercion, Miracle, Reason. Several colonies including Rhode Island, Pennsylvania, New Jersey, and Delaware that lacked any kind of establishment used the law to uphold Christianity in general terms. For example, the Quakers in Pennsylvania forced office holders to affirm their belief in Christ's divinity, banned blasphemy, forbade Sunday labor, and urged settlers to attend church so "looseness, irreligion, and atheism may not creep in under pretense of conscience."(Butler 5) As if evident, the age of Revolution had motivations and justifications that were concerned with religion. The question is not whether politics and religion go hand in hand- that is apparent-but to what extent?

Examining Christianity and its basis, the Bible or scripture, supports the notion that politics is unavoidably involved with religion. Looking at the Bible on can find a plethora of references that evade to the fact of God being political and that the acts in history. God is referred to as lord, king, and ruler, one who sit on a throne. He has made them a people, having delivered them from slavery, entered into a covenant with them and given them a land or country. He was to give freedom to the captives and the oppressed, to have all things subject to himself and he will reign as one having supreme authority. But if politics is what God is doing, then equally politics is what people must do in response to God. (Davies 11-12) According to Davies politics should and will be involved and such that...
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