Between Faith and Falsehood: The Ethical Dilemma of Religious Spokespersons in Politics

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— Editorial Desk, Newspot Nigeria

In Nigeria, religion is more than personal—it is cultural, communal, and deeply embedded in public life. Many who serve in political roles openly profess religious beliefs, drawing on faith as both a moral compass and a tool for public trust. But what happens when these same individuals are tasked with defending politicians whose actions often contradict the very ethics their faith upholds?

This dilemma is far from abstract. Political spokespersons—especially those who profess any religion—are increasingly trapped in roles that demand more than media skill; they require moral compromise. Their job, like that of a criminal defense attorney, is to protect the principal at all costs. But unlike attorneys, who operate under attorney-client privilege and a constitutional duty to defend—even the guilty—there are no legal or moral doctrines that justify a religious person telling lies in defense of political power.

Even attorneys cannot protect a client when the law is being used to perpetuate harm. For instance, a lawyer may not conceal plans for a future crime, nor help carry it out. Such legal exceptions are clear and necessary. But for religious spokespersons, no such ethical boundaries exist—except the invisible line between truth and betrayal of faith.

And yet, time and time again, that line is crossed.

The justification is usually pragmatic. “If I don’t say it, someone else will.” Or worse, “We must control the narrative.” But these rationalizations collapse under spiritual scrutiny. Faith demands truth. Politics, too often, demands performance.

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Niccolò Machiavelli, the 16th-century political philosopher, warned of this very tension. While he did not outright dismiss religion, he recognized how rulers throughout history have used it strategically—not always to promote virtue, but to preserve power. In his Discourses on Livy, Machiavelli praised the Roman Republic for using religion to unify citizens and discipline armies. But he also acknowledged that the appearance of piety, rather than its sincere practice, often served political ends. In essence, Machiavelli saw religion as both a societal glue and a convenient tool—one easily manipulated by those in authority.

That insight remains disturbingly relevant. When individuals who preach righteousness become defenders of the unrighteous—when they justify deception as “strategy” or cloak manipulation as “messaging”—they don’t just damage their credibility. They dilute public trust in religion itself. Their presence reinforces the suspicion that religion in politics is no longer about morality, but performance. That scripture has become script. That prophets have become PR agents.

This is not a call for religious people to exit politics. On the contrary, Nigeria needs men and women of principle in public service. But when participation requires suppressing truth to preserve power, or using sacred words to justify secular corruption, it is no longer public service—it is public theater.

So the question must be asked again: Does political loyalty justify spiritual compromise? While lawyers operate with legally defined limits—even they cannot facilitate future crimes—what constraints exist for the religious spokesperson who deliberately distorts the truth? Who grants them absolution when their defense of a principal leads to public deception and private guilt?

The uncomfortable truth remains: one cannot serve both truth and spin. One cannot wear the cloak of faith while donning the mask of deceit without eventually dishonoring both.

This is a call to conscience—for every Nigerian who professes any faith and speaks on behalf of power. The nation needs not just political leaders but ethical guardians. And if faith is to remain relevant in public life, it must be guided by conviction, not convenience.

Let them remember:

“Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.”
Matthew 5:13 (KJV)

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