WE are so used to thinking of spirituality as withdrawal from the world and human affairs that it is hard to think of it as political. Spirituality is personal and private, we assume, while politics is public. But such a dichotomy drastically diminishes spirituality construing it as a relationship to God without implications for one's relationship to the surrounding world. The God of Christian faith (I shall focus on Christianity although the God of the New Testament is also the God of the Old Testament) created the world and is deeply engaged in the affairs of the world. The notion that we can be related to God and not to the world—that we can practice a spirituality that is not political—is in conflict with the Christian understanding of God.
And if spirituality is properly political, the converse also is true, however distant it may be from prevailing assumptions: politics is properly spiritual. The spirituality of politics was affirmed by Plato at the very beginnings of Western political philosophy and was a commonplace of medieval political thought. Only in modern times has it come to be taken for granted that politics is entirely secular. The inevitable result is the demoralization of politics. Politics loses its moral structure and purpose, and turns into an affair of group interest and personal ambition. Government comes to the aid of only the well organized and influential, and it is limited only where it is checked by countervailing forces. Politics ceases to be understood as a pre-eminently human activity and is left to those who find it profitable, pleasurable, or in some other way useful to themselves. Political action thus comes to be carried out purely for the sake of power and privilege.