Vandrunen Living in God's Two Kingdoms

A Biblical Vision for Christianity and Culture
1. Auflage 2010
ISBN: 978-1-4335-2452-3
Verlag: Crossway
Format: EPUB
Kopierschutz: 0 - No protection

E-Book, Englisch, 208 Seiten

Modern movements such as neo-Calvinism, the New Perspective on Paul, and the emerging church have popularized a view of Christianity and culture that calls for the redemption of earthly society and institutions. Many Christians have reflexively embraced this view, enticed by the socially active and engaged faith it produces. Living in God's Two Kingdoms illustrates how a two-kingdoms model of Christianity and culture affirms much of what is compelling in these transformationist movements while remaining faithful to the whole counsel of Scripture. By focusing on God's response to each kingdom-his preservation of the civil society and his redemption of the spiritual kingdom-VanDrunen teaches readers how to live faithfully in each sphere. Highlighting vital biblical distinctions between honorable and holy tasks, VanDrunen's analysis will challenge Christians to be actively and critically engaged in the culture around them while retaining their identities as sojourners and exiles in this world.  

David VanDrunen (PhD, Loyola University Chicago) is the Robert B. Strimple Professor of Systematic Theology and Christian Ethics at Westminster Seminary California in Escondido, California.

Autoren/Hrsg.

Vandrunen, David

Leseproben

Introduction

IN PERHAPS THE MOST FAMOUS BOOK ever written on the topic of Christianity and culture, H. Richard Niebuhr stated: “It is helpful to remember that the question of Christianity and civilization is by no means a new one; that Christian perplexity in this area has been perennial, and that the problem has been an enduring one through all the Christian centuries.”1 You have begun reading another in a long line of books that deal with this perplexing and perennial topic. I have written such a volume for two primary reasons.

First, the issue of Christianity and culture is one of immense importance and relevance. If you are a serious Christian, you probably think about the Christianity and culture question on a regular basis, whether you realize it or not. Every time you reflect upon what your faith has to do with your job, your schoolwork, your political views, the books you read, or the movies you see, you confront the problem of Christianity and culture. When you consider what responsibilities your church might have with respect to contemporary political controversies or economic development, you again come face-to-face with the Christianity and culture issue. It is no accident that so many of the greatest minds in the history of the Christian church have wrestled with this problem and that so many books have been written about it. Just think how much time, energy, and passion topics like religion and modern science or faith and politics generate in the Christian community. Even so, this subject is about much more than simply these overtly “cultural” topics. Developing a coherent view of Christianity and culture demands wrestling with some of the most fundamental truths of the Christian faith. A faithful biblical theology of Christianity and culture depends upon a proper view of creation, providence, the image of God, sin, the work of Christ, salvation, the church, and eschatology. Therefore I write this book to address not a narrow issue but one that confronts us with the fundamentals of Christian faith and life. This project thus has a very personal dimension for me—it has been an exercise in expressing and defending many things that are most precious to me as a believer in Christ.

Second, I write this book out of a growing conviction that contemporary conversations about Christianity and culture are on the wrong track and that the perspective presented in these pages, largely overlooked today, offers a biblical corrective that can help to get discussion back on the right track. Though a multitude of voices are contributing to the contemporary conversations, many of them have a great deal in common. Some of the themes frequently emphasized in contemporary conversations are right on target and very important for a sound view of Christianity and culture. Other themes, I fear, present a distorted view of Christian cultural engagement and its relationship to the church and to the hope of the new heaven and new earth.

Let me mention a few things that the contemporary voices get right. First, many contemporary voices emphasize that God is the Creator of all things, including material and physical things. God is king of all areas of life, and human beings are accountable to him in everything they do. Many contemporary voices also helpfully remind us that it is good for Christians to be involved in a variety of cultural pursuits. Christians should not withdraw from the broader culture but should take up cultural tasks with joy and express their Christian faith through them. Every lawful occupation is honorable. These voices also remind us that the effects of sin penetrate all aspects of life. Christians must therefore be vigilant in their cultural pursuits, perceiving and rejecting the sinful patterns in cultural life and striving after obedience to God’s will in everything. Finally, many contemporary voices stress that the true Christian hope is not for a disembodied life as a soul in heaven but for the resurrection and new heaven and new earth. All of these affirmations are true and helpful.

Unfortunately, other themes popular in the contemporary conversations are problematic. For example, many contemporary voices assert that God is all legitimate cultural activities and institutions and that Christians are therefore called to transform them accordingly and to build the kingdom of God through this work. 2 Some advocates of this position claim that redemption is God’s work of , empowering human beings to pick up again the task of the first human beings, Adam and Eve, and to develop human culture as they were originally called to do. This redemptive transformation of present human culture begins a process that will culminate in the new creation—the new heaven and new earth. According to this vision of Christian cultural engagement, our cultural products will adorn the eternal city.

Many talented authors present such ideas as an exciting and inspiring vision, but are they biblically sound? I believe that they are true to Scripture, and therefore I offer a biblical alternative in this book. I refer to this alternative as a “two-kingdoms” doctrine. Though many writers in recent years have ignored, mischaracterized, or slandered the idea of “two kingdoms,” it has a venerable place in the annals of Christian theology. It stands in the line of Christian thinking famously articulated by Augustine in , developed in the Lutheran and Calvinist Reformations, and brought to greater maturity in the post-Reformation Reformed tradition.3 Many writers today seem to associate a two-kingdoms doctrine with unwarranted dualisms, secularism, moral neutrality in social life, or even the denial of Christ’s universal kingship. Perhaps some versions of the two-kingdoms doctrine have fit such stereotypes. My task in this book is not to defend everything that has ever gone by the name “two kingdoms,” but to expound a two-kingdoms approach that is thoroughly grounded in the story of Scripture and biblical doctrine. It embraces the heritage of Augustine and the Reformation and seeks to develop and strengthen it further. I will strive to present it in an accessible and useful form to the church in the early twenty-first century.

This two-kingdoms doctrine strongly affirms that God has made all things, that sin corrupts all aspects of life, that Christians should be active in human culture, that all lawful cultural vocations are honorable, that all people are accountable to God in every activity, and that Christians should seek to live out the implications of their faith in their daily vocations. A Christian, however, does have to adopt a redemptive vision of culture in order to affirm these important truths. A biblical two-kingdoms doctrine provides another compelling way to do so. According to this doctrine, God is the cultural activities and institutions of this world, but is them through the covenant he made with all living creatures through Noah in Genesis 8:20–9:17. God himself rules this “common kingdom,” and thus it is not, as some writers describe it, the “kingdom of man.” This kingdom is in no sense a realm of moral neutrality or autonomy. God makes its institutions and activities honorable, though only for temporary and provisional purposes. Simultaneously, God a people for himself, by virtue of the covenant made with Abraham and brought to glorious fulfillment in the work of the Lord Jesus Christ, who has completed Adam’s original task once and for all. These redeemed people are citizens of the “redemptive kingdom,” whom God is gathering now in the church and will welcome into the new heaven and new earth at Christ’s glorious return. Until that day, Christians live as members of both kingdoms, discharging their proper duties in each. They rejoice to be citizens of heaven through membership in the church, but also recognize that for the time being they are , striving for justice and excellence in their cultural labors, out of love for Christ and their neighbor, as sojourners and exiles in a land that is not their lasting home.4

In order to introduce and explain this two-kingdoms vision more clearly, I now briefly describe some of the prominent voices in contemporary conversations about Christianity and culture. All of these voices, in various ways, defend a redemptive model of Christian cultural engagement. After I describe their views, I will turn readers’ attention back to the two-kingdoms alternative and summarize the biblical defense of the two-kingdoms doctrine that will unfold in the chapters to come.

Contemporary Voices: The Redemptive Transformation of Culture

In the contemporary conversations about Christianity and culture, there is perhaps no voice more eloquent than what is sometimes referred to as “neo-Calvinism.” This school of thought traces back most immediately to the work of Dutch philosopher and jurist Herman Dooyeweerd (1894–1977), and it also to be heir of the Dutch theologian and statesman Abraham Kuyper (1837–1920) and of the Reformer John Calvin (1509–1564).5 “Neo-Calvinism” has been influential not only in many Reformed and evangelical churches but has provided inspiration for many Christian schools and colleges in recent generations. My own early education, in both church and school, was significantly shaped by this line of thought. A number of friends, pastors, and theologians that I respect embrace its views. It gets many things correct and presents an attractive vision for...