The tension between John Neville Figgis’s pluralist political theory and his defence of the truth claims of Christianity in the public square makes it difficult to assess the social implications of his personalism. This article considers Figgis’s theories of classical pluralism and corporate personhood and how they relate to his theological anthropology. God makes humans for membership in group persons, paradigmatically the Church, and also other associations that should be free to pursue their corporate ends and govern themselves. The just state coordinates and ensures peace between group and individual persons and allows them to freely play as they pursue the good. This perspective on the modern state and free associations offers an alternative to the modern tendency towards state centralization and individual atomism. But Figgis’s conceptions of freedom, love, corporate personhood and the state introduce a challenge for the contemporary reader. He implies that the state should be a neutral arbiter among individuals and groups. Joseph Ratzinger argues for the good of Christians living and enacting laws and policies that reflect their Christian consciences. Figgis’s Christian personalism informs and challenges Ratzinger’s social theory.