![]() ![]() ![]() But the changeless and eternal spiritual rule of Christ is not mirrored in the radically changing and time-bound political order. ![]() What all this means is that there is a call to take our faith into the public square, and call rulers to account as fallible agents of the Lord. We are then called to witness in a distinctively Christian, but always provisional, mode to Christ's temporal reign.Classical two-kingdoms thinking eschews all these alternatives, though I only have space for a few suggestive bullet-points as to how it does so. Christ's reign on earth has begun." Theocrats of every age have taught such a doctrine, and it persists in a subtler form among liberal social gospellers and conservative Kuyperian worldview warriors. But what about in the meantime? Does the whole political and social order lie outside of the Christian message, as some would have it? And if so, is this because the Christian message is one of radical interiority, an antinomian proclamation of grace that never becomes incarnate, as libertines would have it? Or is it because the Christian message is one of a new law and a new social order unto itself, the church as alternative community, as Anabaptists old and new would have it? Or is the political and social order subsumed into the church's proclamation, such that the gospel is not rightly preached until it has taken on flesh and bones in a renewed set of laws and institutions, and in which we can point to these renewed laws and institutions and say "here is the kingdom in our midst. ![]()
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